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SUFFER LITTLE CHILDREN 



The Light of Life, 

The Beautiful Teaching of Jesus and the 
Lives of His Apostles 



The Story of the New Testament, in the Order of the Books and 

Chapters, in Language Easily Understood ; together with 

Explanations of all the more Difficult Portions 



THUS BEING 



A COMPLETE COMMENTARY ON THE GOSPEL STORY 

Adapted to the Needs of the Teacher, Student, or Child, and all who Desire a 
Fuller Knowledge and Better Understanding of God's Word 

AND 

THE COMPLETE LIVES OF THE APOSTLES OF JESUS 



INTRODUCTION 



By REV. DAKIEL MARCH, D.D. 

Author of "Walks and Homes of Jesus," "Night Scenes in the Bible," "Our Father's House," 
"From Dark to Dawn," "Home Life in the Bible," Etc. 

ILLUSTRATED WITH HALF-TONES OF 

Thorvaidseirs Statues of Christ and the Apostles, Flockhorst and 
Hofmann's Famous Drawings and many Engravings in the Text 



JOHN C. WINSTON & CO. 

PHILADELPHIA CHICAGO TORONTO 

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Entered according to Act of Congress in the year 1899, by 
W. E. SCXJTiT,, 



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INTRODUCTION 



THIS attractive and beautiful book, with its clear and simple yet graphic 
style, and its abundant illustrations, is an attempt to set the sacred 
teaching of Jesus before the intelligent and thoughtful reader, in such 
a manner as to charm the eye, instruct the mind, and move the heart. 

The writer of this Commentary has not attempted to improve upon the 
Divine record, or to explain those things which are easily and readily under- 
stood as they stand upon the sacred page. But wherever there is any serious 
difficulty, in "comprehending that which the Holy Spirit has communicated to 
men in the word of God, on the part of the reader, he has endeavored, in the 
plainest and simplest terms, to shed new light upon the blessed word. Believ- 
ing, as he evidently does with his whole heart, that Jesus Christ is God mani- 
fest in the flesh, and that the design of all the revealed word of God is to 
exhibit the plan of redemption wrought out by him, and to show how, through- 
out the ages, his coming was heralded, even from Eden, till in the fulness of 
time he came to be our Redeemer, he makes this purpose of God the key-note 
of the Commentary; and whatever will aid in its demonstration, whether it be 
description, history, geography, argument, or simple narrative, is employed 
freely. In short, the aim and object of the writer is to justify the ways of 
God to man, and to show how full of mercy and goodness they are. Yet it is 
as far as possible from his purpose to put anything in the place of the Bible, 
or to write anything more interesting than the simple and sublime story. He 
does not presume to improve upon the precepts and instructions that came 
fresh and living from the lips of the Son of God. He would only gather his 
readers around him and show them where and how to look, while the awful 
and glorious vision of Divine revelation is unrolled before them. He does 
not hold up a taper to give them an illustration of the sun, but he takes them 
by the hand and leads them out into the broad day, when the sun himself is 
filling the earth and the heavens with his glorious light. 

This Commentary does not assume that the Bible is a blind book, and 

must needs be explained, or it will not be understood by those who read it. 

Nor does it imply that it is a dull book, and must be made interesting by all 

the artifices of the novelist or word-painter, or it will never be read. Nor 

(v) 



vi INTRODUCTION 

does it give its readers the impression that the Bible is an antiquated and 
obsolete work which must be modernized and improved, or it will have to give 
place to the fresher and more impressive thought of our own time. On the 
contrary, it is the object of the author of this Commentary to show his readers 
that the Bible is the book for all times, all places, and all circumstances ; that 
it is the most original, fresh, plain, and interesting book that ever has been or 
ever will be written ; and that its saints, its heroes, and its martyrs are repre- 
sentative men for the whole human race. 

The lesson of the sacred story is sometimes rehearsed anew, and in modern 
phrase, not to give a clearer version of what was written in olden times, but 
to secure a change of position, and show the inspired picture in a different 
light, that the reader may see it better and love it more. The best comment 
is that which brines the reader's mind into closest contact with the word as 
written. That word is ever so pure, simple, and expressive, that it needs only to 
find entrance to the heart, and it will enlighten the eyes and convert the soul. 

Many books have been written, and much learning expended, in the effort 
to show that only those who were thoroughly versed in the languages in which 
the Bible was originally written, and in the history, social customs, and 
manners, and the literature of the nations among which it had its birth, could 
rightly understand it ; but such an idea is utterly unworthy of the Christian, 
and savors of the bigotry and exclusiveness of the dark ages. The greater 
part of the Scriptures, all that is necessary to show us the way of salvation, is 
within the comprehension of the simplest and humblest, and will educate and 
elevate their minds as nothing else can. There are some passages which can 
be more clearly understood, and will receive added force, by a knowledge of 
the circumstances under which they were spoken or written, and the habits 
and customs of the people to whom they were first uttered ; and in very rare 
instances, it is possible that our English translation fails to convey the full 
force of the original expression. But even these exceptional cases are pro- 
vided for in this Commentary, which, while carefully avoiding all display of 
learning, gives in simple and clear language the results of the profound and 
extensive research of the past two centuries, on all points, where there is a 
necessity for them. 

The engravings and illustrations scattered so abundantly through this 
book greatly increase its value. To young and old they teach more vividly 
and impressively than words. No verbal description, however accurate and 
minute, can be worth anything like as much to the reader as the plainest 
picture of the thing described. One glance at the rudest outline of Jerusalem 
will fix its form and situation more deeply in the memory than a whole volume 
of verbal description. 



INTRODUCTION vii 

The original works of the Italian, and Flemish, and Spanish schools of art 
are very wonderful in coloring and in composition, but they are seldom true to 
the Bible story ; they give very imperfect views of people and customs in the 
Bible times. The Bible student will find more in the pictures which form a 
part of this Commentary, to help him understand the Scriptures, than he would 
in all the works of Raphael and Rubens, of Michael Angelo and Murillo. 

These illustrations take the reader out into the pasture-grounds of the 
patriarchs and show him the sheep and the goats, the flock and the fold, the 
well and the fountain, just as Isaac and Jacob saw them at Beersheba and 
Bethel and Shechem. He wanders with the great household over hill and 
plain in the glow of the morning, and rests in the hot noon under the shadow 
of the shepherd's tent. 

All these things, and many others, are set before the eye of the reader in 
pictorial illustration, and so he receives a far more definite and lasting impres- 
sion of Bible times, lands, and people, than could ever be given by verbal 
decription alone. The sacred record becomes to him a living book, and its 
spiritual truths are so bound up in earthly and material forms that he can grasp 
their meaning and carry it with him through all the journey of life. The great 
lessons of courage and constancy, and faith, and love, are set before him in 
such a companionable and every-day dress, that he is insensibly drawn into 
sympathy with saints, and heroes, and apostles, and martyrs. He makes them 
the companions of his best hours, and he learns to imitate the best things in 
their lives. The holy men of old walk with the men of the living age, and the 
blessing of the fathers descends to the children from generation to generation. 

The style and the whole execution of the work are well fitted to secure 
so great and good a result. The entrance of the book into the house and the 
careful study of its sacred lessons will begin a new era of light and instruction 
for the household. 

Daniel March. 



VOLUME I. 

TABLE OF CONTENTS. 



FAGH 



The Birth and Infancy of Jesus Christ, 9 

Account of John the Baptist, the Forerunner of Jesus Christ, 18 

The Temptation of Jesus, 21 

Christ's Sermon on the Mount, 24 

Miraculous Cures Performed by Christ, 30 

The Twelve Disciples Chosen, 37 

Jesus' Estimate of John the Baptist, 38 

The Pharisees' Enmity Against Christ, , 39 

Seven Parables Explained, 42 

The Martyrdom of John the Baptist, 47 

Christ Feeding the Multitude and Walking on the Sea, . 49 

Curing the Daughter of the Syro-Phcenician Woman, 51 

Peter's Confession of Christ, 53 

The Transfiguration, 54 

Jesus Teaches Humility, Kindness, Self-denial, and Forgiveness of Injuries, ... 58 

Christ Receives Little Children, 60 

The Conversation with the Rich Young Man, ...... 61 

The Laborers in the Vineyard, 63 

Jesus Healing the Blind Man, 65 

The Triumphant Entry into Jerusalem, 65 

The Marriage Supper, , . . . 70 

Jesus Talks with the Pharisees, 71 

The Wickedness of the Pharisees, . 75 

Christ Foretells the Destruction of Jerusalem, . yg 

The Ten Virgins — The Talents — The Day of Judgment, 79 

The Passover and the Sufferings of Christ, 82 

Jesus in the Garden of Gethsemane, 85 

The Sufferings and Death of Jesus, 91 

The Resurrection of Christ, 99 

Description of the Birth of John the Baptist, 106 

Description of the Birth and Early Days of Christ, no 

Description of Christ's Persecution at Nazareth, n4 

The Miraculous Draught of Fishes, „ n 9 

The Raising of the Widow's Son, 120 

The Penitent Woman, P I2 i 

The Seventy Disciples Sent Forth, I22 

The Inquiring Lawyer, « • 12s 

The Good Samaritan, , I2 5 

ix 



x CONTENTS. 

FAGE 

Martha and Mary, the Sisters of Lazarus, 126 

How Jesus Taught His Disciples to Pray, 126 

The Parable of the Rich Fool Explained, 127 

The Waiting Servant, 127 

Parables of the Fig Tree, Lost Money, and Prodigal Son Explained, 128 

An Account of John the Evangelist, 135 

John the Baptist's Testimony to Christ, 139 

Account of the Marriage at Cana, 141 

Christ's Conversation with Nicodemus, 142 

" " " the Woman of Samaria, 143 

The Nobleman's Son Cured, 145 

How the Sick Man at the Pool was Cured, 146 

Jesus Compares Himself to Bread, 148 

Christ the Fountain of Happiness, 149 

An Attempt to Stone Jesus, 150 

How a Man, Born Blind, was Cured, . . . , 151 

Explanation of Christ — the Door, 153 

" " " — the Good Shepherd, 154 

The Raising of Lazarus from the Dead, ...... . 154 

The Story of the Precious Ointment, 159 

Christ's Entrance into Jerusalem, 159 

Jesus Washing His Disciples' Feet, jfo 

Explanation of the Parable of the Vine, ^2 

Evidence of the Death and Resurrection of Jesus, 164 

What the Apostles Said and Did after Christ's Death and Resurrection, .... 170 

The Lame Man Healed at the Temple Gate, jj6 

Peter and John Tried Before the Sanhedrim, 177 

Ananias' and Sapphira's Deaths, 178 

Peter and John Imprisoned and Released, jjg 

The Death of Stephen, . . jg 

The Persecution of Christians, igi 

Simon Magus, the Magician, I g 2 

The Wonderful Conversion of Saul, the Persecutor, ^4 

Two Miracles Performed by Peter, z 36 

Peter's Imprisonment and Marvelous Escape, I90 

The Miserable Death of Herod, X q 2 

Travels, Sufferings, and Success of Paul and Barnabas, 1C ,<, 

How the Apostles Settled Disputes, I9 6 

Paul's Preaching and Persecution at Thessalonica, 200 

Paul's Extensive Preaching Tours, 20 - 

Paul His Own Lawyer. His Trial. At Jerusalem and Cesarea, 2 i6 

Dangerous Voyage, Shipwreck, and Miracles of Paul on His Journey to Rome, . . 2Ig 

Commentary on the Seventeen Epistles, 22 , 

Commentary on Revelations, 2 ^ 

Asia Minor— Scenes of the Labors of Paul, Peter, and John, 240 

The Chronology of the Books of the New Testament, 24g 

The Parables of Jesus, 2 c Q 



VOLUME I. 

LIST OF LITHOGRAPH PLATES AND FULL-PAGE 
HALF-TONE ILLUSTRATIONS. 



Pagb 



"Suffer Little Children" {Lithograph), Frontispiece 

Christ Calling Peter and Andrew, 25 

Christ Preaching on the Mount, . . . . . . . .26 

A Cup of Cold Water, ......... . 43 

" Behold a Sower," etc., 44 

The Wise and the Foolish Virgins, . 97 

The Widow's Mite, .98 

The Annunciation of Christ, . . . . . . . . .107 

Christ in the Pharisee's House, .108 

The Good Samaritan, . . . . . . . . . .117 

Christ in The Temple with the Doctors, , . . . . .118 

The Good Samaritan [Lithograph), . . . . . , . .123 

The Good Shepherd, . . . . . . . , . .129 

The Prodigal Son, 130 

Christ and the Woman of Samaria, 155 

"In My Father's House Are Many Mansions," 156 

The True Vine, .165 

Mary Magdalen* at the Sepulchre, .... .166 

The Return of the Prodigal Son {Lithograph), . , , .171 



XI 



VOLUME I. 

ADDITIONAL ILLUSTRATIONS. 



PAGE 

The Last Supper (After Leonardo da Vinci), 9 

Native Plains of Abraham and Lot, n 

David's Tomb at Mount Zion, 12 

"And there were Shepherds Abiding in the Fields," . . 14 

"And the Glory of the Lord Shone Round About Them," 15 

Branch of Shrub Yielding Myrrh, . .' 17 

Eastern Travelers, 18 

The Angel Appearing to Zacharias, 20 

The Infant John, . . 22 

John the Baptist Preaching Repentance, 23 

Sermon on the Mount, . 27 

Readers of the Jewish Law, . . 28 

Jewish Scribes in the Time of Christ, 29 

Healing the Blind, , . . 32 

Wine Skins, < * . . 3$ 

Leather Bottles, 34 

Pouring Wine Out of a Bottle, 35 

Valley of Salt, Between Canaan and Edom, % 36 

Prison in which John was Beheaded, 3S 

Dancing in the East, , 4a 

Ancient Harvesters, 41 

Black Mustard, 46 

The High Priest Before the Ark, 49 

Jewish Baker in the Time of Christ, , 52. 

Transfiguration of Chrirt, 55 

The Jewish Shekel, , . . $$. 

Eastern Gold, 61 

Eastern Silver, 62 

Form of Second Temple, 64 

Interior View of Ancient Temple at Jerusalem, 66 

Robbers Lying in Wait, 6& 

Fig Branch, 69. 

Eastern Ivory Ornaments, 71 

Eastern Tables, ............. 73 

Modern Hebron, 76 

Ancient Eastern Lamps, 80 

Ancient Wine-press, g 2 

Ancient Wine-press, 3* 

One of the Gates of Jerusalem, . ; ge 

Offering Salutation in the East, . 89 

Christ Bearing the Cross, qa 

Interior of a Rock Sepulchre, 05 

Mourners, roI 

Golden Candlestick, loz 

xii 



LIST OF ILLUSTRATIONS. xiii 



PAGE 



Simeon and Infant Saviour, , . . in 

Turtle-dove, .....*. ..113 

Olive-press, 116 

Mountains about Jericho, 125 

Husks of Prodigal Son, 131 

Ancient Signet Rings (1), 133 

Ancient Signet Rings (2), 133 

" He Came to Nazareth, and Was Subject unto Them," 136 

Sandals, 139 

Jacob's Well, 144 

"An Angel Went Down," etc., - 147 

Tent, or Booth, 150 

Sheepfold, 153 

"But Mary Sat Still in the House," , 157 

"They Went Backward, and Fell to the Ground," 161 

The Husbandman, 163 

Jewish High Priest Offering Incense, 170 

Ancient Messengers in the East, . 174 

Eastern Millstones, 177 

Slaves Grinding Corn, 179 

Ox-cart in Palestine, 184 

Joppa, from the Southwest, 188 

Temple Candelabra, - 189 

Ancient Jewish Idols, 193 

Ancient Egyptian Idols, 195 

Modern Jericho, 199 

Part of Ancient War-galley, 206 

Map of Asia Minor, 211 

Upper Chambers in Oriental House, 216 

Ancient War-engine, 219 

Ancient War- engine for Throwing Stones, 220 

War-galley in Bible Times, 222 

Brazen Laver, » * 226 

The River Jordan Near its Source, , 229 

Syrian Tents, 231 

Sepulchral Cave in Jerusalem, 2.3-3 

Ashtaroth, the Philistine Goddess, 237 

Table of Shew-bread, 239 

Romans Carrying the Table of Shew-bread, 241 

Eastern Women with Timbrels, Dancing, 2 ^ n 

Eastern Loaves of Bread, 245 

Eastern Baker Selling Thin Cakes, , 24,5 



VOLUME II. 

THE APOSTLES OF JESUS. 



CONTENTS. 



PAGB 



John, the Beloved Disciple, 255 

Simon Peter, 297 

Andrew, 363 

James the Great, 373 

Philip, < 387 

Bartholomew, . . " 399 

Thomas, 411 

Matthew, 425 

James the Less, 431 

Jude, 445 

Simon Zelotes, 461 

Paul, > * 469 



the thorvaldsen gallery. 

PAGB 

Jesus Christ, • • . . 252 

John, 257 

Simon Peter, 296 

Andrew, 362 

James the Great, 372 

Philip, 386 

Bartholomew, , 398 

Thomas, 413 

Matthew, 424 

James the Less, 433 

Jude, .444 

Simon Zelotes, 460 

Paul, , , 47 1 

xiv 



VOLUME II. 

ADDITIONAL ILLUSTRATIONS. 



■% 



PAGB 



Two Women grinding, 262 

"The Pearl of Great Price," 265 

"And from that Hour, that Disciple took Her unto His Own Home," 276 

Syrian Sheep, 279 

The River of the Water of Life, 286 

Christ and the Tribute Money, 293 

Mount of Olives, 301 

Jesus and Peter, 303 

Mount Tabor, in Galilee, 305 

Mount Tabor, 307 

Mount Sinai, 309 

Eastern Scenery, . „ 311 

Unleavened Bread, 315 

Figs, 316 

An Eastern Dining-room, 318. 

An Eastern Feast, 320 

Romans at Table in the Time of Paul, 322 

Potter's Field, or Field of Blood, 324 

"When the Morning was now Come, Jesus Stood on the Shore," 328 

The River Jordan, 330 

The Beautiful Gate, 332 

Sea of Galilee, 333 

Valley of Jezreel, 335 

Ananias and Sapphira, 337 

The High Priest in Robes, 339 

Lydda, 34I 

Joppa from the East, 345 

Plains of Jericho, 346 

Ruins of Csesarea, 347 

Eastern Scenery, 349 

Mount Ephraim, ,..,.... 352 

Peter Between Two Soldiers, 354 

Bethany, 355 

Eastern Vineyard, 357 

Symbolic Union of the Old and New Dispensations, . 359 

Ancient Judean Ruins, 360 

la Sackcloth, , 364 

" There were also Women Looking On, Afar Off," , . .366 

Forms of Crosses, -gg 

Thorn-crowned Christ, ,« n 

' o/ u 

Bethlehem, ?7 . 

Jerusalem, ~ 7 g 

Herod Receiving Supplicants, . 3«g 

Country Around Samaria, -g x 

xv 



xvi LIST OF ILLUSTRATIONS. 



PAGE 



Thorn-crowned Christ, 384 

Supposed Ruins of Capernaum, . „ 388 

Worshiping Jupiter, * 395 

Fountain at Nazareth, 401 

Ancient Vessels, ..'...' 403 

Fountain at Cana, 405 

Ancient Tombs in the Rocks, 417 

Eastern Greeting, 420 

Eastern Crowns, 422 

Palm Tree, 430 

Jacob's Well, 432 

Hebrew Priests, 439 

A Levite, . . . . 439 

Robing a Priest, , 439 

Blowing of Trumpet at New Moon, 442 

Bethesda, 44S 

Ruins of the Theater at Ephesus, 453 

Seals and Scrolls at Beginning of Our Era, 457 

Eastern Sower, 462 

First Fruits, 465 

Shoes and Sandals, 466 

Eastern Mode of Threshing, 468 

Ptolemy Philadelphus, 470 

Ancient Books, ^-3 

Scroll or Book, 473 

Jewish Scrolls Used in Teaching the Young, 474 

Nazareth, 475 

Damascus, . 477 

Practicing the Cunning Arts, 479 

Soothsayers, 481 

Diana, Jupiter, and Minerva, 483 

In the Stocks, 485 

Ancient Athens, 486 

Corinth, . 4 88 

Burning Books, 49! 

Miletus, 494 

Bridge near Tyre, , 49 6 

Sidon, 499 

Rome, ..,,,.. e 501 

Caesar 503 

Roman Centurion 504 

Crete 505 

Ancient Ship 507 

The Conquerors 510 

Roman Soldiers ...513 

Roman Lictors 515 




THE LAST SUPPER. {After Leonardo da Vinci 's famous painting.) 



GOSPEL ACCORDING TO ST. MATTHEW. 



The Birth and Infancy of Jesus Christ. 

MATTHEW I. II. 

HIS opening book of the New Testament introduces 
us into a new era and a new condition of things. 
When this book was written, nearly four hundred 
and fifty years had passed since Malachi, the last 
M of the Old Testament prophets, had completed his 
prophecies; the Jews had been governed by their 
high-priests, under the authority of foreign mon- 
archs; had been oppressed, persecuted, and slain, 
and many of them compelled, under fear of death, 
to deny the God who had preserved and kept them ; then they had 
been for nearly one hundred and fifty years under the government of 
prince-priests, who, at first, were wise, and patriotic, and good, but 
after three or four generations had become corrupt and vile ; and they 




/ 



* This, the opening book of the New Testament, the Genesis of the later revelation, corresponds 
in many points with the first book of the Old Testament. It was originally written in Hebrew, or 

U 9 



io THE FAMILY COMMENTARY. 

were now ruled by a very wicked king, Herod, who was himself a 
vassal of the Romans. In these four hundred and fifty years they had 
become fanatical in their observance of the traditions of the elders or 
rabbis, insisting on the minutest obedience to them, while they openly 
disobeyed the great principles of the moral law. The Pharisees, 
the leading sect among them, were self-righteous and hypocritical ; 
they believed in a coming Messiah, but thought he would be a tem- 
poral king, and would deliver them from the Romans. They believed 
also that they alone would have a right to be the officers of the new 
kingdom which he would set up, and that the common people and all 
the Gentiles would be shut out from it. 

We shall see, as we study this and the other gospels, how different 
was Christ's kingdom and mission from what they had supposed ; and 
we shall also see what it really was. This first book or gospel is 
addressed to the Jews, and hence may be called a Jewish gospel ; it 
presents the Messiah in his kingly character,* and hence is the kingly 
gospel ; but more than all else, it shows, sadly but truly, how the 
Messiah was rejected by his own people, the Jews, and hence has 

rather Aramaic, a corrupt dialect of Hebrew, spoken at that time by Syrian Jews, and was after- 
wards translated into Greek. As the purpose of Genesis was to show how, to a particular family, 
race, and tribe, the great Redeemer was fo be pent, and how, through all the earlier ages, the 
promise made in the Garden was to be amplified and extended, so in the Gospel according to 
Matthew we have the history of the coming of the Messiah, the King of Israel, to his own chosen 
people; of their final and conclusive rejection of him as their King; and of the extension of his 
dominion, and the offers of salvation to all nations. It is the beginning of a new and more 
glorious era ; and yet, more than any other book of the New Testament, except, perhaps, the 
Epistle to the Hebrews, it connects itself with the Old Testament in its application of proph- 
ecies, in its genealogies, its references to Jewish laws and customs, and in its constant use of 
Old Testament forms of expression concerning the Messiah. It contains more of the discourses or 
sermons of Christ, more of his miracles, and a larger number of his parables, than any of the 
other gospels ; and it presents all in a systematic order, not chronological, but with the distinct 
purpose of showing their relations to one another, and to the general object of the Gospel. It has 
twenty-eight chapters, and is particularly full on those points on which the other gospels touch but 
lightly. It was probably written, primarily, for the Jewish disciples, perhaps within six or eight 
years after the ascension of Christ, and, at all events, several years earlier than any of the other 
gospels. 

*Read Matt, ii, 2; ii, 6, 13; iii, 2; iv, 11, 23; v, 22; vi, 13; vii, 28, 29; ix, 35 ; xiii, ^ 44- 
47; xiii, 19, 41; xvi, 19; xix, 28; xxi, 5, 9-16; xxiv, 14; xxv, 31, 34, 40; xxvi, 53; xxvii, 
51-53; xxviii, 19. Read, also, "The Gospel according to Matthew, a Lecture," by Rev. Henry 
G. Weston, D. D., to whom the writer is indebted for some of these thoughts and references. 



MATTHEW, 



ii 



been fittingly called " the Gospel of the rejection." The word " Gospel " 
has been variously defined ; it comes from the old Anglo-Saxon, and 
signifies good news, tidings, or history ; it is properly the good news 
or history of Christ's taking our nature and becoming our Redeemer, 
and this is the way in which it is used in these four books. It is 
sometimes used in a larger sense, as meaning all of God's word or 
revelation to man. The Greek word which is translated gospel means 




NATIVE PLAINS OF ABRAHAM AND LOT. 

rather the evangel, or good message, implying that it is a message 
sent from God. 

Matthew, whose surname was Levi, was a native of Galilee. 
Although a Jew, he had been appointed a publican or tax-gatherer by 
the Romans, who then ruled over Palestine. These publicans were 
much hated by the Jews. The taxes were of various kinds : a per- 
sonal or poll-tax, licenses for fishing or for trade ; export and import 
duties, etc. All these taxes Matthew collected at his office in Caper- 
naum, when Jesus called him to leave them all and to follow him. 



12 



THE FAMILY COMMENTARY. 




DAVID'S TOMB AT MOUNT ZION. 



He obeyed the divine call, became one of the apostles, and recorded 
for the use of the Jewish disciples what he heard, and saw, and knew 
of the Messiah. 

The first chapter of this gospel tells us from whom Jesus descended. 
It was the first step toward proving that he was the Messiah pre- 
dicted by the prophets. Messiah means anointed. The prophets, 
priests, and kings of Israel were anointed with oil, to signify that God 
would so pour his holy blessings upon them ; and it showed that they 
were set apart for their particular offices, to attend to those alone. 

The Messiah, as 
Jesus is called, 
more especially 
bore that name, 
which is in other 
words the anoint- 
ed, or the anointed 
one. Christ is a 
name which has 
also the same 
meaning. None 
were ever anoint- 
ed with such an 
abundance of gifts 
and of grace as he 
was. He was a 
prophet, a priest, and a king at the same time : a prophet, because he 
taught the way to heaven, besides foretelling many things which were 
to happen on earth ; a priest, because he offered up a sacrifice, and 
such an one as made all sacrifices of an inferior kind of no use in 
future, so that they ceased when he offered up himself; and a king, 
because he was to reign over many hearts, and his subjects should 
yield him willing obedience in all times to come, and in all parts of 
the world. 

Matthew traces the line of Jesus Christ from Abraham ; for God 
promised to Abraham, in the twelfth chapter of Genesis, " In thee shall 



MATTHEW. I3 

all the families of the earth be blessed." It was, therefore, understood 
by Abraham that one should spring from him, who should indeed 
bless all the world, — not the Jews only, but the nations of the Gentiles. 
Matthew, then, in showing that Christ was the Messiah expected, here 
proves, in the first place, that he had one mark of the Messiah, for he 
sprang from Abraham. 

But this was not enough : Abraham's family branched off in differ- 
ent lines — Isaacs in one branch, and Ishmael's in another; and so with 
the families that followed. But there was one particular line in which 
the promise was made, and among those of that line from Abraham 
was David ; God had promised him, as we are told in the seventh 
chapter of the Second Book of Samuel, that He would set up his seed 
— or one of his race, after him, and " establish the throne of his king- 
dom forever." Matthew proves that Christ sprang from David, as 
well as from Abraham ; and therefore proves that he was of a race 
from which the Messiah was to come. 

It was necessary for Matthew to be thus particular in tracing the 
entire genealogy from Abraham to David, and from David to Christ, 
in order to demonstrate to the Jews, who were great sticklers for pedi- 
gree, that Christ was descended on his reputed fathers side, and on 
the mothers also, from David and Abraham * 

* Some of those people who are very anxious to find errors and contradictions in the Bible 
have pointed out the objections to this genealogy, that it did not agree with that in Luke 'in, 23- 
38, and that in this several names were omitted ; and they have urged that this was a proof that 
this Gospel was not inspired, nor true. These objections are very easily answered. In regsvd to 
the first, it may be said that the Jews, like all oriental nations, kept two distinct genealogies, both 
official, of their royal families — the first showing the line of succession ; the second, the private or 
family genealogy, showing the collateral branches from which the succession was to be continued, 
if the main line ran out from want of heirs. This was just the case with David's line. Mat- 
thew gives the line of royal succession as it stood in the genealogy of the house of David ; Luke 
gives the private or family record, showing that Joseph was descended from Nathan, the elder 
brother of Solomon, by the same mother (1 Chron. iii, 5), who was entitled to inherit the kingdom 
on the failure of the line of Solomon. That line did fail in the case of Jeconiah or Jechonias f 
v/ho was written childless (Jeremiah xxii, 30), and who adopted as his heir Salathiel, the son of 
Neri, of the house of Nathan; who was the father of Zerubbabel, the Rhesa or ruling prince after 
the captivity. There is a mistake here in Luke iii, 27, as Rhesa is not a man's name, but Zerub- 
babel's official title. Another Jewish law explains the other difficulty — viz., that when the elder 
son failed to have a son, the son of his brother became his heir, as in the case of Matthan and 
of Heli, in the genealogy in Luke. Mary, the mother of our Lord, is, by general tradition, said 



*4 



THE FAMILY COMMENTARY, 



The next proof was that, as the prophet of Isaiah had foretold, Isa. 
vii, 14, he was born of a virgin, or of one that was unmarried; for 

though Joseph was 
the husband of 
Mary, he was only 
her betrothed hus- 
band — that is, he 
was only engaged 
to her, as we say ; 
— yet that engage- 
ment, according to 
the custom of the 
Jews, could not be 
broken, and so he 
was, to all intents 
and purposes, by 




AND THERE WERE SHEPHERDS ABIDING IN THE FIELDS. 



law and right the 



jj husband of Mary, 



though she was a 
virgin, or as yet not 
in reality married. 
New, Jesus Christ 
was " conceived " 
or formed u by the 
Holy Ghost," or 
the Holy Spirit. It 
was the Holy Ghost 
who formed the 
body of the blessed 
Son, who was born 
of the Virgin Mary ; 
and St. Matthew 



tells us, " Now all this was done, that it might be fulfilled which was 

to be the daughter or granddaughter of Jacob, the elder brother of Heli, and to have married 
Joseph, the son of Heh\ 



MATTHEW. 



spoken of the Lord by the prophet, saying, Behold, a virgin shall be 
with child, and shall bring forth a son, and they shall call his name 
Immanuel, which, being interpreted, is, God with us." "God with us " 
means again — God in flesh, God in our nature. 

It was revealed to Joseph, in a dream, that this child was the Messiah ; 
and after Jesus 
was born, Joseph 
went to live with 
Mary. 

There was a 
third sign that 
Jesus was the 
Messiah — the an- 
ointed and ex- 
pected Saviour, 
and this St. Mat- 
thew also takes 
care to tell us. He 
was "born in Beth- 
lehem of Judea." 
There were two 
places called Beth- 
lehem, and the 
place where Christ 
was born was 
called Bethlehem 
of Judea, to dis- 
tinguish it from "AND THE GLORY OF THE LORD SHONE ROUND ABOUT THEM." 

another Bethle- 
hem in the tribe of Zebulon, which is mentioned in Joshua xix, 15. 

The place where Christ should be born was also mentioned in proph- 
ecy : " for thus it is written by the prophets ; and thou, Bethlehem, in the 
land of Judah, art not the least among the princes of Judah : for out 
of thee shall come a governor that shall rule my people Israel" 
Micah v, 2. 
2d 




1 6 THE FAMILY COMMENTARY. 

At the time when Christ was born " there came wise men from the 
East to Jerusalem," to inquire about him. The place from which these 
wise men came is supposed to have been Persia, because that lay east 
of Judea. Here they saw a wonderful star shining in the heavens, 
and it appeared to them to be exactly over the land of Judea. They, 
therefore, thought that something extraordinary had happened there ; 
and it is supposed that they now remembered a prophecy of Balaam, 
who lived in the East, — which prophecy might have been handed down 
to them, — "There shall come a star out of Jacob, and a sceptre shall 
rise out of Israel." Numbers xxiv, 17. 

Herod the Great — as he was called — then reigned over the Jews; 
and when the wise men inquired after this new king, and the news 
came to the ears of Herod, he was " troubled, and all Jerusalem with 
him." Herod was troubled for fear that he should lose his crown ; 
and all Jerusalem was troubled lest there should be a civil war about 
who should have it, Christ or Herod. Now Christ came not to be 
the king of the Jews, as Herod was, but to be a spiritual king — to 
reign, not over territories, but over hearts ; and to conquer, not the 
surrounding nations, but to overcome sin, death, and the powers of 
hell. 

But Herod did not understand this, and he therefore very craftily 
set about, if possible, to destroy Jesus. And first he inquired of the 
chief priests and scribes where Christ was likely to be born ; and they 
referred him to the prophecy of Micah, and told him — at Bethlehem 
of Judea. So Herod sent for the wise men, and informed them that 
he had found out the place after which they inquired, and he wished 
them to go and see the new king ; and when they had found him they 
were to let him know, that he might worship him ; but his real design 
was, not to worship Jesus, but to kill him* 

* The exact date of the birth of Christ has occasioned much dispute. Dionysius Exiguus, a 
Syrian monk of great learning, in the sixth century published, as the result of his researches, the 
opinion that Christ was born 753 years after the founding of Rome — or, as you will sometimes see 
in books, a. u. c. — Anno Urbe Condita — 753. As no one could then prove to the contrary, that 
year was after a time generally adopted by the nations of Europe as the year one of the Christian 
era. But within the last two hundred years, Biblical scholars have discovered, by comparing the 
death of Herod, the date of which is known absolutely, and the date when certain Roman gov- 



MATTHEW. 



17 



Having received Herod's commands, the wise men took their leave, 
and set off for Bethlehem, which was only six miles from Jerusalem. 

When the wise men departed, the star directed them to the house, 
where " they saw the young child, with Mary his mother, and they fell 
down and worshipped him." Then, according to the custom in that 
part of the world, when great persons were approached, and especially 
kings, they " opened their treasures, and presented unto him gifts : 
gold, and frankincense, and myrrh," the frankincense and myrrh both 
being valuable gums from Arabia and other parts of the East. 

The wise men having seen Jesus, and left this 
suitable supply to his parents, who, though 
descended from King David, were but poor, 
departed for their own homes. Their nearest 
way was that which they took, and so they had 
no need to return to Jerusalem, as Herod de- 
sired them to do ; but the grand reason why 
they did not was because God warned them in 
a dream not to return to Herod. 

God then spoke to Joseph by an angel in a 
dream, and ordered him to leave Bethlehem 
directly with the infant Jesus and his mother, 
and go into Egypt, which was not far from 
Judea, and was out of Herod's dominions, and 
there to remain till he should receive a like 

command to return, for Herod would seek to kill the child. So 
Joseph got up directly and escaped by night into Egypt, where he, 
Mary, and the infant, remained till the death of Herod. 

When Herod found that the wise men did not return, he was in a 
great rage; and supposing that Jesus was at Bethlehem, he was 
resolved yet to carry his wicked design against him into effect. He 
could not, indeed, learn which was the infant he wanted, but to make 
sure of his mark he ordered some of his officers to go to Bethlehem, 




Branch of the Shrub Yielding 
the Gum called Myrrh. 



ernors ruled in Judea, that the date of Dionysius was several years too late. It is now generally 
believed that Christ was born in 749 a. u. c, or four years before our era, though Lewin and some 
others say it was six years. 



i8 



THE FAMILY COMMENTARY. 



and kill all the children that were two years old and under, thinking 
that by killing the children of that age he should be sure to kill the 
new T king. The wicked king Herod was so cruel that history tells us 
he even slew three of his own sons ; no wonder he had a heart so 
hard as to kill the little infants in Bethlehem. 

When Herod was dead, Joseph was again spoken to by an angel in 




EASTERN TRAVELERS. 



a dream ; and, being ordered to return, he left Egypt and went to live 
at Nazareth. 



Account of John the Baptist, the Forerunner of Jesus Christ. 



MATTHEW III. 



Another testimony to Jesus being the Messiah is stated by St. 
Matthew. It is that the Messiah was to have a forerunner ; or, as 
great men used to have footmen or heralds going before them to clear 



MATTHEW. 19 

the way for them, so Jesus was to be announced to the world by a 
prophet. And " in those days came John the Baptist, preaching in the 
wilderness of Judea." This was " the voice of him that crieth in the 
wilderness, Prepare ye the way of the Lord," which the prophet 
Isaiah foretold in the fortieth chapter of his prophecy. 

John the Baptist — the name by which he is distinguished from John 
the Evangelist — was a priest of the order of Aaron, though we do 
not find that he ever ministered in the temple; but we shall have 
occasion to notice more about him as we proceed through the four 
Gospels. 

The subject on which John the Baptist preached was repentance ; 
the theme of his discourses was — " Repent ye, for the Kingdom of 
Heaven is at hand." 

The dress of John the Baptist appears to have been singular 
enough ; but it was the dress in which the prophets usually appeared 
— perhaps a camel's skin with the hair on it, or a garment of hair, 
which was very rough ; for in such plain robes the prophets used to 
dress. John's meat was also as singular as his dress, for he lived 
chiefly on "locusts and wild honey." 

It appears that John, by his preaching, attracted great crowds. " Then 
went out to him Jerusalem and all Judea, and all the region round 
about Jordan " ; not that every person in Jerusalem and Judea, and 
round about them, heard him at the same time, nor that every person 
heard him at all, but Matthew means that the crowds were great from 
all parts of Jerusalem and Judea, and they were of all sorts, men and 
women, young and old, rich and poor, Pharisees and publicans. To 
•these he spoke in bold language, and warned them to flee from the 
wrath to come ! And he told them not to boast about Abraham being 
their father — that is, not to boast that they were Jews descended from 
Abraham ; but to bring forth good fruit, that is, good works, as a good 
tree brings forth good fruit ; and so, if they wished to be thought the 
children of pious Abraham, they must be pious like Abraham. 

Our Lord Jesus from his childhood till now, when he was almost 
thirty years of age, had lain hid in Galilee. 

" It is supposed that John the Baptist began to preach and baptize 



20 



THE FAMILY COMMENTARY. 



about six months before Christ appeared." Prior to his entering on 
his ministry, Christ came to John to be baptized of him ; and John 
baptized him, though he felt reluctant to do it, and thought it too great 
an honor when Christ went to him for that purpose. After this was 
done, John saw the heavens opened, as it were ; the sky looked all 
clear, and bright, and glorious, to his eyes, and the sweet influences of 




THE ANGEL APPEARING TO ZACHARIAS. 

divine grace were coming gently and yet strikingly upon Jesus, " like a 
dove," — that is, in some form of light resembling the appearance of a 
dove, and mild as a dove, or as a dove descends, and hovers, and 
lights. 

John also heard a voice speaking from heaven, " This is my beloved 
Son, in whom I am well pleased." 

Thus was Jesus declared to be the Son of God. 

In this chapter you read of " the Pharisees and Sadducees ; " their 



MATTHEW. si 

names will often occur in these Gospels. We will next tell you who 
they were. 

The " Pharisees " were a sect or set of men among the Jews, who 
professed to observe the law of God more than any others ; they made 
a great show of their religion outwardly, and took care that everybody 
should take notice of them when they prayed, or did any religious ser- 
vice. They contrived, by these means, to gain the favor of the multi- 
tude, and their influence was at last so great that they filled many of 
the best offices. They taught that men could merit heaven, without a 
Saviour. 

The " Sadducees " were a sort of infidels. They believed that the 
soul died when the body was dead, and denied that the body would 
rise again. As they believed there was neither reward nor punishment 
in another world, they did not leave sinners to humble themselves 
before God, or to receive their deserts from him, but punished offenders 
against the law in the severest manner. While the Pharisees believed 
in traditions, these people believed only in the written law of Moses. 

The Temptation of Jesus Christ* 

MATTHEW IV. 

Jesus, after his baptism, withdrew into the wilderness, for a period of 
fasting and prayer, before entering upon his work as a divine teacher. 
It is generally believed that the place where he went was what is now 
known as Mount Quarantania, northwest of Jericho, a very wild and 
forbidding region, inhabited only by wild beasts. Here, at the end of 
his forty days of fasting, Satan, who was not quite certain that he was 
really God manifest in the flesh, assailed him with his sharpest tempta- 
tions. It is probable that two at least, and perhaps all the three of 
these temptations were visions, in which the tempter assumed a bodily 
form ; but in the weakened condition of the body of Jesus, after this 
long fast, these visions might be the most trying of temptations. The 
first was an appeal to his creative power to furnish himself with food, 
for he was exceedingly hungry. The tempter suggested : " If thou 
be the Son of God, command that these stones be made bread." It 



THE FAMILY COMMENTARY. 



was in a desert region not far from this that God had provided by a 
miracle that bread from heaven — the manna — which had fed Israel ; 
and if he was really the son of God, why should he not repeat the 
miracle in another form ? Jesus could have turned the stones into 
bread if he would, for he afterwards turned water into wine ; but he 
was not willing to lower his divine dignity at the suggestion of the 
tempter, and he said, " It is written, Man shall not live by bread alone, 
but by every word that proceedeth out of the mouth of God." By this 
he meant that God's word told us to rely upon him to find us bread 

when we wanted it, and that those who 
trusted in him need not require the power 
of working miracles to produce bread from 
stones, but only let them trust in God, and 
he would provide for them. The passage 
which our Lord quoted you will find in 
the eighth chapter of Deuteronomy, and 
in the third verse. 

Satan then carried Jesus in vision to the 
pinnacle, or the top of the temple in Jeru- 
salem, which was not far off. While he 
was here, standing over the holy city of 
Jerusalem, Satan proposed to him to cast 
himself down ; and then further suggested 
that it was written in the word of God, " He shall give his angels 
charge over thee," so that he could try by this whether what God's 
word said was true. Jesus directly replied, with an answer from 
Scripture ," It is written, Thou shalt not tempt the Lord thy God." To 
tempt is to try, or put to the test ; and we are never to run into danger 
to see if God can bring us out of it. The above words are quoted 
from the sixth chapter of Deuteronomy, and the sixteenth verse. 

Christ was still assailed by Satan, who carried him in vision to a 
very high mountain, which commanded a view of the surrounding 
countries, and, while viewing their extent, he showed him "all the 
kingdoms of the world," and presented to his mind their vast 
dominion, if he would only serve him. Perhaps his suggestion was 




The Infant Joh: 



MATTHEW. 



23 



something like this, that : with his mighty power he should have all 
the idolatrous world immediately for his subjects if he would con- 
form to their customs, and justify their rites, and give honor to their 
false gods. Here Jesus both baffled and drove the tempter away, 
for he said: " Get thee hence, Satan: for it is written, Thou shalt 
worship the Lord thy God, and him only shalt thou serve." Here, 




JOHN THE BAPTIST PREACHING REPENTANCE. 



finally, our Lord referred to the sixth chapter of Deuteronomy, and 
the thirteenth verse. 

Thus this vile enemy was driven away, and offered no more sugges- 
tions, for he saw that he could make no impression upon the mind of 
Christ, as he too often does upon our minds, when, we think and do 
what is evil. 

After this Jesus was comforted and fed by angels. 

Jesus commenced preaching soon after this, and a few months later 



24 THE FAMILY COMMENTARY. 

John was cast into prison. The early labors of the Saviour were in 
Capernaum and its vicinity, on the shores of the Sea of Galilee, a few 
miles from Nazareth ; and thus a prophecy was accomplished about his 
appearing there to give the light of knowledge to the darkened under- 
standings of men. 

Now it was that Jesus began to choose some disciples who should 
attend him on his journeys, learn his doctrines, and see the wonderful 
things he would do, so that they might bear witness about them after 
he had left the world. 

Walking by the sea of Galilee, he saw Peter and his brother Andrew 
fishing ; and so — for the reason just named — he bade these fishermen 
follow him, for he would make them " fishers of men," meaning that 
they should no more catch fish, but he would employ them to bring 
sinners to be saved by him. Soon after, he saw James and John, who 
were fishermen also, and were in a ship, with their father Zebedee, 
mending their nets, and he called to them in the same way, and tney 
also followed him. 

Jesus now proceeded in preaching; and, in addition to this, he 
worked miracles, or did many things beyond the reach of natural 
means to do ; and so St. Matthew gives us yet another evidence that 
he was the Messiah — the Anointed Saviour. 

Jesus Christ's Sermon on the Mount. 

MATTHEW V, VI, VII. 

We now come to what is called our Lord's Sermon on the Mount. 
It contains the beatitudes, or declarations of blessings made by Jesus. 
His first words are: " Blessed are the poor in spirit : for theirs is the 
kingdom of heaven." By these he means all humble souls who feel 
their need of a Saviour, as a truly poor man feels his need of charity. 
While many a proud rich man, and many a proud poor man too, shall 
be shut out of heaven, such a humble poor soul shall have a rich por- 
tion there. 

Then he proceeds : " Blessed are they that mourn : for they shall be 
comforted;" that is, they that are sorry for their sins, and grieve that 



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CHRIST PREACHING ON THE MOUNT. 

For verily I say unto you Till heaven and earth pass, one jot or one tittle shall in 
pass from the law. till all be fulfilled. "-Matt. V 18. 






no wise 



MATTHEW. 



27 



they have offended against a good God, shall be pardoned for Jesus 
Christ's sake. " Blessed are the meek, for they shall inherit the earth " ; 
angry persons, full of resentment at every affront, can never enjoy any 
comfort of life ; but meek spirits, having the temper of Christ, really 
inherit all the good that is around them, and enjoy it for themselves. 
" Blessed are they which do hunger and thirst after righteousness : for 
they shall be filled " ; those who find themselves guilty before God, 
and with a desire strong as a hungry man has for meat, or a thirsty 
man for drink, look for acceptance with God through a better right- 
eousness, or better merits than their 
own, shall be satisfied with the right- 
eousness of the Saviour. " Blessed 
are the merciful : for they shall obtain 
mercy " ; those who show mercy and 
kindness toward the bodies and souls 
of their fellow-creatures, for Jesus 
Christ's sake, shall receive mercy from 
him. " Blessed are the pure in heart : 
for they shall see God " ; and none else 
shall see him in glory, but those whose 
hearts or dispositions are made clean 
and new by the Divine Spirit. " Blessed 
are the peace-makers : for they shall be 
called the children of God." Those 
who do all they can to make men live 

quietly and harmlessly, like real Christians, and to stop strife whenever 
they see it, God will bless, and they shall be owned as his children, 
who so strikingly bear one of the marks of his image ; so you see that 
those who love to quarrel have no right to look for the Saviour's 
blessing. " Blessed are they which are persecuted for righteousness' 
sake : for theirs is the kingdom of heaven." This means that those 
who are ill-treated by wicked people, because they are religious, shall 
be rewarded at last with the blessings of glory, which their perse- 
cutors, except they repent, can never enjoy. " Blessed are ye when 
men shall revile you, and persecute you, and shall say all manner of 
3 L 




Sermon on the Mount. 



THE FAMILY COMMENTARY. 



evil against you falsely for my sake." Those who are called ill- 
natured names, or names intended to reproach them, because they 
serve God in sincerity, shall be blessed too ; " Rejoice and be exceed- 
ing glad," if this is the case, " for great is your reward in heaven : for 
so persecuted they the prophets " ; and if they did so to the holy 
prophets, you must expect that they will not spare you. 

Our Divine Teacher then goes on to show what he expects from 
those who are his disciples. 

He removes every ground of mistake about his doctrine, and shows 

the people that his disciples must rever- 
ence the holy law of God, and the truths 
taught by the prophets, and have a better 
righteousness or holiness than the Scribes 
and Pharisees, who were men that made 
only an outside show of religion, while, 
in their hearts, they did not love the 
law of God. 

To help you to understand better our 
Lord's discourse, I must just notice 
these two classes. 

The one class of persons is called 
" Scribes." They wrote copies of the 
Scriptures long before printing was 
known in the world, and whatever they 
heard of traditions, or things in the 
Jewish history which God's word did not record ; they also read and 
explained the Scriptures to the people, giving their own fancied 
meaning to them, while the people listened to their comments with 
great reverence. Many of these Scribes were Pharisees, and so our 
Lord often coupled them together. 

The other class of persons is called publicans. A publican we 
understand to be a person who keeps an inn; but these publicans were 
not inn-keepers, but tax-gatherers employed by the Romans to collect 
taxes of the Jews, who were then subject to Rome. They were not 
liked by the Jews, and, in gathering the taxes, very often cheated the 




Readers of the Jewish Law. 



MATTHEW. 



29 



people, dealt hardly with them, and took more from them than they 
ought, for the purpose of putting the money into their own pockets. 

In continuing his sermon, our Lord warns against making a show 
of our charity, and also against making a show of prayer. 

And here our Lord tells us what kind of petitions are to be offered, 
in what we call " The Lords Prayer," which, as you probably know, we 
wish /ou well to understand. Here you address God as your Father; 
for, as a father, he provides for you ; you look to him in heaven, the 
holy dwelling of his glory ; you express a desire that his name may 
be treated with reverence ; you wisli that he may reign over your 
heart, and over the hearts of others everywhere, and that his holy law 
may be done among all man- 
kind ; you acknowledge that 
you live by his bounty, who 
gives you daily bread ; you 
confess vour sins, which are 
debts to God, because they 
have left you short in paying 
God the duties you owe to 
him, and you ask him gra- 
ciously to pardon them, as you 
pardon those who offend you 
— which we hope you do ; 
you ask God to preserve you 

from doing sinful things, which is meant by " lead us not into temp- 
tation, but deliver us from evil," or from the evil one, who is Satan; 
and you express your full belief that God can do all that you ask, and 
your desire to give him honor and praise, by ending the prayer with 
saying, " For thine is the kingdom, and the power, and the glory, 
forever. Amen." Amen means, so be it. 

Other warnings given by our Lord are against being covetous. 
Jesus Christ tells such persons that, if their treasures consist in fine 
garments, like those laid up by rich people in the East, the moth will 
by-and-by eat them up ; or, if in precious metals, they will at last 
canker ; or, in other treasures, they may be robbed of them ; and it is, 




Jewish Scribes in the Time of Christ. 



3 o THE FAMILY COMMENTARY. 

therefore, much wiser to look for a lasting portion of better treasure 
— the happiness of heaven ; the love and favor of God forever is far 
better than all the riches that ever were got together in this world. 

He then goes on to warn against being insincere in religion, 
against thinking uncharitably of others, against doing harm to any- 
body, against being deceived by false prophets, — that is, false preachers 
or teachers, — and also against deceiving ourselves. 

Lastly, our dear Saviour concludes his sermon by a pretty and 
striking comparison, taken from fishermen in the East, who, to be near 
the sea at fishing time, build their huts on the sands, when the storms 
come and, in a moment, sweep them all away. So, he tells us, will 
the hopes of all those perish who are contented with hearing what he 
taught, but never doing it ; but those who mind his sayings and do 
them shall be like a wise man, who built his house on a rock, which 
floods, rain, and wind could never sweep away. The house of the wise 
man fell not, for it was founded upon a rock ; the house of the 
foolish man fell, and great was the fall of it, for it was built upon the 
sand. Christ himself is as a rock, on which thousands have safely 
rested their hopes for eternity ; but this world, with all its hopes of 
pleasure, is but as sand ; and those who build upon it for happiness 
must at last lose everything, and be ruined forever. 

Thus Christ ended his divine sermon, and the people were aston- 
ished at hearing him — all he said was so wise, pure, and good ; ail 
he said was so different from what the Scribes and Pharisees had 
taught. And he still preaches to us in this sermon : he still preaches 
to us in his holy word. May we learn of him, for he is still, by his 
Holy Spirit, ready to teach us — he is "meek and lowly of heart, and 
we shall find rest for our souls." 

Miraculous Cures performed by Jesus Christ* 

MATTHEW VIII, IX. 

When Jesus came down from the Mount, the people did not like to 
leave him, they were so delighted with what he had said. Crowds 
followed him wherever he went. 






MATTHEW, 



3i 



Matthew now tells us about a wonderful cure which Jesus per- 
formed. A poor creature afflicted with leprosy earnestly cried to him 
for help. If we had seen him our hearts would have felt the greatest 
pity for him, for the leprosy was a most miserable disease. We think 
we see him, with his white skin covered all over with scurf, which, had 
it been taken off, would have shown a body full of raw wounds. Per- 
haps he could hardly drag along his swollen limbs, with deformed 
joints, the effect of his horrible disease ; and every one stood away 
from him, lest he should be infected by him. But Jesus, whose 

" Heart is made of tenderness," 

was ready at once to help him ; and if others pitied him, and could 
not help, Christ both pitied and helped him, too. He touched him, 
and he was cured ; his word was enough to remove the disorder — " I 
will ; be thou clean." 

Matthew here tells us of another wonderful cure which he did. A 
Centurion, or officer in the Roman army, met him in a place called 
Capernaum, where he was dwelling ; and, doubtless, having heard of 
his fame and readiness to do good, he humbly asked him to cure his 
servant. " Lord," said the officer, " my servant lieth at home sick of 
the palsy, grievously tormented." It is not quite certain that Matthew 
meant by the palsy, in this chapter, the disease which we call by that 
name ; for the names of diseases, and the diseases themselves change 
from age to age ; but the disease was, at all events, very distressing 
and generally considered incurable ; but Christ could cure it as well 
as he did the leprosy ; so he said, " I will come and heal him." The 
officer thought it was too great an honor for Christ to visit him, and 
again humbly asked him only to command the disease to go, and it 
would obey him, as readily as his soldiers did when he gave them the 
word of command. This was great faith in his power, to believe that 
he could cure the man, though the man was not there. But he knew 
that Christ could see the man, though the man could not see him ; and, 
as Christ delights in those who fully trust in him, he praised the man's 
faith to his disciples, to teach them to trust him with the same confi- 
dence ; and he told the Centurion to go home, and he would find his 



32 



THE FAMILY COMMENTARY. 



servant well ; and so he was, for he " was healed in the self-same 
hour." 

The next account of Christ's curing the sick informs us that the 

mother of Peter's wife was " sick of a fever " — a disorder that is often 

very severe and killing, and if cured it is not to be cured in a 

moment. But Jesus only touched her hand, and the fever left her. 

At that time Satan and his wicked spirits tormented the bodies of 

some persons in a surprising way, as 
though they would prevent Christ from 
gaining honor by curing these victims. 
But these were nothing before him, for 
" he cast out the devils with his word." 
Perhaps you have seen the sea, and 
how rough its waves are. Did you 
ever see it in a storm ? It foams most 
furiously, and its waves swell like high 
mountains. It dashes against the rocks 
as if it would even crush them to pieces. 
When this is the case the winds blow 
with a force that scarcely anything can 
resist. In such a storm the disciples 
were when Christ was with them in a 
ship, crossing the sea of Tiberias into 
the country of Gadara. While they 
were all in alarm, and " the ship was 
covered with waves," he was in a sweet 
sleep. The disciples, whose faith in his 
divine power was now fully strengthened, having seen what wonderful 
things he did, immediately awoke him, and cried, " Lord, save us: Ave 
perish ! " His tender heart felt pity for their distress, and he instantly 
commanded the winds and the waves to be still, "and there was a 
great calm." Well might they wonder and say, " What manner of 
man is this, that even the winds and the sea obey him ! " 

The next instance of our Lord's power is the cure of two men pos- 
sessed of devils. These men lived in caves of the rocks, where the 




Healing the Blind. 



MATTHEW. 



33 



Jewish people used to make their tombs to bury their dead, and they 
were so " exceeding fierce " that " no man might pass by that way." 
The wicked spirits that were in these unhappy bodies were in a still 
greater rage when they saw Christ approaching them, and they said, 
'' What have we to do with thee, Jesus, thou Son of God ? Art thou 
come hither to torment us before the time?" From which question 
it is believed that wicked spirits will be more tormented after the day 
of judgment than they ever yet have been. Since these devils found 
that Christ would not let them keep possession of the bodies of these 
poor men whom they tormented, they asked to go into a herd of swine 
that they saw near them — for they 
would rather torment these poor 
animals than be prevented from 
doing any harm at all. Now, as 
these swine belonged to Jews, 
and were kept contrary to God's 
law, who would not allow them to 
partake of them, being reckoned 
among the unclean beasts, Jesus, 
to punish their owners, suffered the 
devils to go into the swine, which 
they so tormented that they " ran 
violently down a steep place into 
the sea, and perished in the waters." 

The covetous Jews were very angry that they had lost their swine, 
though two of their people had been saved from cruel torments by the 
loss, and having besought Jesus to leave them, he went home again to 
Capernaum. 

Jesus having returned to Capernaum, another man, " sick of the 
palsy," was brought to him on his bed, or mattress, which in the East- 
ern countries is very light and thin. Our Lord, seeing that the man 
himself, and his friends, believed in his willingness and power to cure 
him, instantly gave him relief, both in soul and body, — he pardoned 
his sins, and he sent him home, carrying the bed on which he was 
brought. Some of the wicked Scribes who were present, when they 




Wine Skins. 



-.-«-j 



u THE FAMILY COMMENTARY. 

heard Christ tell the man that his sins were forgiven him, charged him 
with blasphemy, because none but God could forgive sins, and they 
knew not that he was 4t God manifest? or seen, "in the flesh." But 
they must have been ashamed of themselves, and put to silence when 
our Lord afterwards cured the man ; for as none but God could for- 
give sins, so none but God could say with effect to one sick of the 
palsy, "Arise and walk.'' 

At this time Matthew was called to be one of Christ's disciples ; 
Luke calls him Levi, for the Jews often had two names. He was 
sitting taking taxes at " the receipt of custom," or a custom-house, 
where duties on goods are paid to the king, when Jesus said to him, 
" ' Follow me.' And he arose and followed him." So, when his grace 
touches the heart, sinners now leave all their wicked connections, and 
are ready to give up all their worldly gains, if they stand in their way, 

and follow the Lord Jesus Christ by openly 
professing him, and declaring in their lives 
whose they are and whom they serve. 

We next find Jesus at a feast given by 
Matthew to his friends, as appears from the 
fifth chapter of Luke. Perhaps he wished to do 
them good on this occasion, and wanted them to hear what his Lord 
would say. His companions were publicans, or tax-gatherers, a set of 
men greatly despised because they pressed people so hard to get all 
the money they could from them. The proud Pharisees, who thought 
themselves the best of men, were astonished that Christ, who taught 
the people to be holy, should sit down with such company. But our 
Lord did not go there to countenance any wickedness, but with the 
design to teach them the way to be saved. 

The seventeenth verse of this chapter refers to a custom not known 
in America, and for that reason some have not understood it. Our 
Lord says, " Neither do men put new wine into old bottles, else the 
bottles break, and the wine runneth out, and the bottles perish; but 
they put new wine into new bottles, and both are preserved." He 
said this to signify that his disciples, being men taken from active 
business, and not accustomed to fast, as were the disciples of John, 




MATTHEW. 35 

were not fit to bear the severity of it any more than an old bottle 
could bear new wine; and, in a verse preceding, than an old rotten 
garment would bear mending with a strong, new piece. Now we can 
see why an old garment must not be mended with a strong, new piece 
of cloth, because the new piece would tear away the rotten part by its 
strength and weight. But how can new wine hurt old bottles ? An 
old American bottle is as good as a new one, and perhaps, indeed, 
better, because it is seasoned, — has been tried and found good. But 
the bottles used in the East were made of the skins of goats or kids, 
which were taken off whole and dressed ; all the legs but one, and the 
neck, being tied up, were used until the leather became tender and 
easily rent by strong pressure. 

A certain ruler of the synagogue, where the Jews worshiped, had a 
daughter lying dead; and, having heard of the 
wonderful things which Jesus did, he believed that 
he was able to restore his daughter, even from 
death itself, and so went and worshiped him, and 
asked him for his almighty aid. Jesus arose from 
Matthew's table where he was then sitting, and, 
following the ruler, went with him to his house. 

On his way to the ruler's house a poor woman 
who had had " an issue of blood twelve years," pouring wine out of a 

J Bottle. 

and which she could get no one to cure, came 
behind him, and, being full of faith in his power to cure her, she 
thought she would touch the hem of his garment, — the fringe which 
our Lord wore as a Jew, — and even that garment, hanging about his 
sacred person, might be the channel of conveying the healing virtue 
which he possessed to her poor diseased body. Jesus knew all about 
what she was doing, and why she did it, and he graciously turned 
round to her and said : " Daughter, be of good comfort, thy faith hath 
made thee whole." He, indeed, had made her whole, but by her 
believing in his power to heal her she had received the cure. 

Jesus then went to the ruler's house, and when he came there he 
" saw the minstrels and the people making a noise." This was a proof 
that his daughter was really dead, for the minstrels were pipers who 




i 



36 



THE FAMILY COMMENTARY. 



played mournful tunes, and the noise was such as was made by mourn- 
ing women, who were always employed among the Jews to groan and 
cry over deceased persons. So he stopped their playing and mourn- 
ing, and told them that the little maiden was not dead, but only slept; 
for she was not dead to him, since he could at once restore her ; but, 
as they had seen that she was dead, they laughed at him for saying 
the contrary. However, he soon gave proof that death to him was no 
more than a sleep ; and though no merely human being could awake 




VALLEY OF SALT, BETWEEN CANAAN AND EDOM. 

the dead, he could. And, going in, he took her by the hand, and she 
rose up : and the fame of this cure went abroad everywhere. 

When he left the ruler's house two blind men followed him, and 
they cried : " Thou Son of David, have mercy on us." These men 
believed that Jesus was the true Messiah, or anointed Saviour, — and, 
as he was to be of the family of David, they addressed Christ, " Thou 
Son of David." He let them follow him into the house, and then he 
asked if they really believed he could cure them. And they said, " Yea, 
Lord ;" and, he having merely touched their eyes, they received sight 






MATTHEW. 



37 



The blind men had hardly left the house when the people brought 
Jesus " a dumb man possessed with a devil." It is thought that the 
wicked spirit had taken away his power of speech. " And when the 
devil was cast out the dumb spake : and the multitudes marveled, 
saying, ' It was never so seen in Israel.' " Moses, Elijah, and Elisha 
were great prophets, and did wonderful things, — but so many such 
things, and done in so wonderful a way, were never before known in 
Israel And these same multitudes were doubtless greatly influenced 
to regard Christ as being sent from God, and as being all he claimed 
for himself; but were so rigidly held by the power of the synagogue, 
and the Jewish priesthood, that they hesitated, and even feared, to 
harbor such conviction — much more, to give utterance to it, in a way 
that would be likely to reach the ears of those in authority. Only the 
careful Bible student can properly estimate the force of this. 



Christ's Twelve Disciples. 



MATTHEW X. 



We have here a list of the twelve apostles, which, for the sake of 
memory, we put down in three columns, and divide into three fours : 



i. Simon, called Peter. 

2. Andrew, his brother. 

3. James, son of Zebedee. 

4. John, his brother. 



5. Philip. 

6. Bartholomew. 

7. Thomas. 

8. Matthew. 



9. James, son of Alpheus. 

10. Lebbeus, surnamed Thaddeus. 

11. Simon, the Canaanite. 

12. Judas Iscariot. 



Of these, the first two, Simon Peter and Andrew, were brothers. 
The next two, James, the son of Zebedee, and John, were also brothers. 

The last among the next four was Matthew, the writer of this gos- 
pel ; and the last of the last four was Judas Iscariot, who afterwards 
betrayed his Divine Master. 

In the first verse these are called disciples, which means persons 
who learn of a teacher ; for Christ was their teacher, and they learned 
from him. In the second verse they are called apostles, which means 
persons who are sent. These twelve were chosen as Christ's disciples, 
that they might be always with him, and see the wonderful things 
which he did, and hear the divine doctrines which he taught ; and 



3S 



THE FAMILY COMMENTARY. 



afterwards they went forth as apostles to tell the world what they had 
heard and seen, and so to deliver his message as servants whom he 
had sent * 



Christ 's Estimate of John the Baptist. 

MATTHEW XL 

John the Baptist was at this time cast into prison. The cause of 
his imprisonment is given in the fourteenth chapter. The wonderful 
things w 7 hich Jesus did were, however, told him in that place, and as he 
desired that his disciples should become acquainted with Christ, he 

sent them to hear from his own 
lips what proofs he could give 
that he was the long-hoped-for 
Messiah. Jesus both told and 
showed them what wonderful 
things he performed on the blind, 
the lame, the lepers, the deaf, the 
dead ; and how he preached the 
glad tidings of heavenly mercy 
to the poor. These were proofs 
enough. 

Then, as soon as John's dis- 
ciples were gone, he took occasion to show the character of this good 
man, on whose faithful ministry many of the people had attended. 
" What," said he, " went ye out into the wilderness to see?" when 
you went to hear John the Baptist. "A reed shaken with the wind ? " 
They understood the meaning of his question, which was that John 
the Baptist was not a timid, wavering preacher, weak and shaking 
like a reed— but they had had the benefit of the boldest warnings 
from his lips. 

" But what went ye out for to see ? A man clothed in soft raiment ? 
behold, they that wear soft clothing are in kings' houses." If they 

* For full information regarding the Apostles individually refer to the second department of 
this book, entitled "The Apostles of Jesus." 




Prison in which John was Beheaded. 



MATTHEW. 



39 



had gone to see such an one when they went to see John the Baptist, 
they had found themselves mistaken, for he was quite a plain man, 
who was not concerned to make a show of himself in the world, but 
to prepare the hearts of the people to receive Christ. 

Yet again he asked, " But what went ye out for to see ? a prophet ?" 
If this had been their expectation, they had been even more highly 
privileged than those who had heard the prophets, for, in hearing John 
the Baptist, they had heard more than a prophet, a person more excel- 
lent than a prophet, — his " messenger," — one whom God had sent to 
be the forerunner of his own Son when he came into the world to 
preach glad tidings to the lost. 

They had indeed heard the greatest man that ever was born ; for 
he was prophesied of by the prophets, and pointed to the very object 
himself before the people which the prophets had never seen, but were 
only honored to foretell. 

Thus you see that true greatness does not consist of riches, or 
show, or talents, but it consists in our being servants of Christ ; and 
he who is the most faithful of his servants, and is honored with divine 
intercourse with him, is raised to the most exalted rank. Indeed, 
though John the Baptist was so great a man, Jesus said even of him, 
" Notwithstanding, he that is least in the kingdom of heaven is greater 
than he." The little infant in heaven is greater than John was, for he 
was then exposed to the faults which belong to the best of men, while 
the infant that is in heaven is free from all sin, and forever near and 
like his glorious Creator. 

The Pharisees' Enmity Against Christ. 

MATTHEW XII. 

One Sabbath day Jesus was going through a corn-field on his way 
to the synagogue, and his disciples who were with him, being hungry, 
plucked some ears of corn and ate them. Now, the Pharisees, though 
they were wicked in their hearts, were very particular about some 
outward things, wishing people to think them the most pious men 
in the world. So they found fault with Jesus for letting his disciples 



40 



THE FAMILY COMMENTARY. 



pluck the corn on the Sabbath, which they considered as a sort of 
work, forbidden by the fourth commandment, which says, " Remember 
the Sabbath day to keep it holy — in it thou shalt not do any work." 
(See the twentieth chapter of Exodus.) Jesus, who was always full 
of wisdom, gave them a prompt reply, to which they could not make 
any answer, for he reminded them how David ate the shew-bread 
when he was hungry, and that bread God had commanded to be given 

only to the priests, yet the 
priest gave it to David and 
his men. He also told them 
to recollect that the priests 
did work on the Sabbath 
day, and that within the tem- 
ple too, for they could not 
kill and sacrifice the beasts 
without doing work, and yet 
they were not doing wrong. 
This silenced them, and he 
went to the synagogue. 

When he arrived at the 
they resolved on 
their attack upon 
him ; and as there was a man 
there with a withered hand, 
they asked him if it was law- 
ful to heal on the Sabbath- 
day. This they did " that 
they might accuse him," for they even taught that no medicine was 
to be given on the Sabbath. Our Lord asked them whether it was 
not lawful to save a sheep on the Sabbath day, when it had fallen 
into a pit; and, if a sheep, why not a man, who was of so much more 
value than a beast? " Wherefore," said he, "it is lawful to do well 
on the Sabbath days." We may not only worship God on that day, 
but we may relieve the poor, visit the sick, and do other works of 
kindness and charity. This Christ has taught us by healing the sick, 




synagogue 
renewing 



DANCING IN THE EAST. 






MATTHEW. 41 

for he said to the man, " Stretch forth thine hand. And he stretched it 
forth ; and it was restored whole, like as the other." 

As breaking of the Sabbath was a crime punished by death (see the 
thirty-fifth chapter of Exodus), the Pharisees, instead of being thank- 
ful for the good done to the man, sought to destroy Christ for curing 
him, declaring that he had broken the Sabbath. Oh, how far will men 
go in wickedness when their hearts are hardened ! How blind the 
Pharisees must have been not to have seen that none could have done 
such a cure but God, or by his power ! Jesus, however, went away 
from them, and multitudes followed him, who, hearing what he had 
done, took their sick with them, " and he healed them all." That was, 
indeed, a happy Sabbath to all these poor creatures ; they would re- 
member it as long as they lived. How- 
ever, " he charged them that they 
should not make him known." He 
did this, perhaps, for two reasons : the 
one to prevent the Pharisees' having 
any more proofs of who he was, since 
they had already refused to believe in 
him from what they had seen ; and the 
other to teach us that when we do 
good we ought not to publish it abroad 
in every place like the Pharisees, who ancient harvesters. 

did all their works " to be seen of men." 

Among those our Lord healed was " one possessed with a devil, 
blind and dumb." This cure, more than all the rest, quite astonished 
the people, and they said that Christ was certainly " the Son of 
David," meaning the Messiah, for he was to spring from David, and 
so Christ was his son. The Pharisees heard of this cure, but they said 
Christ did it by the aid of the false god Beelzebub, whom they styled 
" the prince of devils." Now, the devil does much evil, but never any 
good, and it was the height of malice to accuse Christ of doing that 
by the power of the devil which every one whose heart was not obsti- 
nately set against him, must have seen was done by the power of 
God. This was so wicked that our Lord passes sentence against these 




42 THE FAMILY COMMENTARY. 

hardened men, and since they sinned against the Holy Ghost — the 
Spirit of God — in saying that the devil did what none but the Al- 
mighty could do, he declared that such could have no pardon. 

Some Scribes and Pharisees having now surrounded him, asked him 
to give them some other signs, besides those which he had given, 
before they would believe in him. Christ would not gratify their vain 
curiosity, but he tells them that they shall have one sign more, and 
that " as Jonas (or Jonah) was three days and three nights in the whale's 
belly, so shall the Son of Man be three days and three nights in the 
heart of the earth." By this he meant his resurrection from the dead 
— the greatest proof that he was the Messiah. Then, as he was speak- 
ing of Jonah, he told them that they, the Pharisees, were so obstinate 
and wicked that even the men of Nineveh would rise up against them 
as witnesses in the day of judgment, and condemn them, for they had 
repented at the preaching of Jonah, while they, the Pharisees, remained 
impenitent, though a greater than Jonas was there. Jonah is the 
Hebrew name of that prophet, but Jonas the name he bore among the 
Greeks. 

Parables* — The Sower : The Tares : The Mustard-seed : The 
Leaven: The Hidden Treasure: The Pearl: The Net* 

MATTHEW XIII. 

We now come to our Lord's parables ; and they are very interesting 
indeed, as well as instructive. But do you know what a parable 
means ? It is a sort of fable, and, by feigned stories, teaches us true 
things. Parable sometimes has other meanings in Scripture, but this 
is the meaning of our Lord's parables. You have perhaps been 
amused with /Esop's or Gay's fables, and they teach us many good 
lessons about how we should conduct ourselves in going through the 
world ; but our Lord's parables teach us how we may find a better 
world. The finest fables are comparatively nonsense by the side of 
Christ's parables. They are so simple, so natural, so tender, so beau- 
tiful — and yet some of them are so grand. 

The first parable in this chapter is that called " the Sower!' 



V — — V 



A CUP OF COLD WATER, 

And whosoever shall give to drink unto one of these little ones a cup of cold water only 
in the name of a disciple, verily 1 say unto you, he shall in no 
wise lose his reward."— Matt. X, 42. 



I 



^&W . ' I 





"BEHOLD, A SOWER WENT FORTH TO SOW."-Matt J3 : 3. 



MATTHEW. 45 

Our Lord explains this parable. The Sower was himself, and it may 
also mean every minister of his gospel ; the seed which he sows when 
he preaches is the best of seed — God 's word. The ground on which 
he sows is the heart. Now, when he sows, sometimes " the wicked 
one " comes and takes away the seed ; and when we do not pay atten- 
tion, we let the devil get into our minds, and, like the little birds with 
the seed, he carries away from us all the good we might get. At 
other times we hear the word with great pleasure ; but if any wicked 
persons find fault with us that we are too religious, then we are in dan- 
ger of minding what they say, and of thinking too lightly of the joy 
we felt when we heard the gracious truths of the blessed gospel ; and 
so we are like the stony-ground hearers, for the seed withers in our 
hearts, instead of taking root. At other times we let bad, foolish, and 
vain thoughts enter into our minds while we are hearing, and these 
become so numerous that there is not room for anything better to 
enter. Then it is that the word in our hearts resembles the seed 
sown among thorns. But if we hear the word, if we understand it, 
and if we bring forth fruit, and are holy in our thoughts and lives, 
then the good seed takes root, and we show that we have not received 
it in vain. The next parable is " The Wheat and Tares." You 
may read it from the twenty-fourth to thirtieth verses. 

You will often find our Lord using the expression, " the kingdom of 
heaven." But he does not mean by it the state of blessedness to 
which all that are made holy go when they die. That, too, is the 
kingdom of heaven, which we may call the kingdom of heaven above ; 
but there is a kingdom of heaven below. All that hear the gospel are 
within the boundaries of this kingdom. Christ, in his gospel, asks 
them to become his subjects ; and those who submit to his laws in this 
kingdom below are prepared for the kingdom above. There are, how- 
ever, many that do not submit to them ; these are mixed with those 
that do, and are like bad seed among the good. Well, they must both 
grow together now, but they will not always grow together. The day 
of judgment is coming, and that will be the harvest. Then the wicked 
will be burned, and the good will be laid up like precious wheat, as 
treasure in a storehouse. 

4 I, 



4* 



THE FAMILY COMMENTARY. 



We have then a short parable of " The Treasure." In the kingdom 
of heaven there is a rich treasure. The gospel is the field where it is 
to be found. Here are " durable riches." 

We have another parable of " The Merchantman." He was trying 
to find out some goodly pearls, that he might gain by them ; and at 
last he met with one, and parted with everything he had that he might 



get it for himself. 



My heart exulting sings, 

For I this precious pearl have found. " 






" Jesus Christ," says Mr. Henry, " is a pearl of great price, a jewel of 

inestimable value, which will make those 
that have it rich, truly rich, towards God : 
in having him, we have enough to make 
us happy here, and forever." 

The parable of " The Net " follows next 
After explaining the wheat and the tares, 
you will at once see the meaning of this 
parable. 

Then comes " The Householder." " Every 
Scribe which is instructed unto the king- 
dom of heaven is like unto a man that is 
a householder, which bringeth forth out of 
his treasure things new and old." The 
teachers among the Jews were Scribes. 
Our Lord, therefore, was now bringing up 
his disciples to be teachers, and he meant 
by this that if they were good teachers, they would be like a good 
householder, who had both old and new things to set at his table. 

We are told, at the close of this chapter, that people were every- 
where astonished at Christ's wisdom ; especially were they surprised 
who heard him speak where he was brought up. His reputed father 
was a carpenter; and they said, " Is not this the carpenter's son?" 
But the knowledge of Christ was that of the Son of God. Yet, because 
he did not take the form of a rich man, but " for our sakes became 
poor," the silly people thought it strange that he should know so much, 




Black Mustard. 



MATTHEW. 47 

and be able to teach the way to heaven even better than the learned 
Scribes. "And they were offended in him." They did not like to be 
taught by him, and so, as they despised his teaching, " he did not 
many mighty works there, because of their unbelief." 

The Martyrdom of John the Baptist.— Christ Feeds the Multitude* 

— Christ Walks on the Sea. 

MATTHEW XIV. 

The first thing that is related in this chapter is the martyrdom of 
John the Baptist. He was killed by Herod the Tetrarch. This was 
not the Herod who killed the infants of Bethlehem, but one of his 
sons. That Herod was called Herod the Great, but this was called 
Herod Antipas. When his father died he divided the kingdom into 
four parts among his four sons, and this son had Galilee, of which he 
was tetrarch, that word signifying that he had a fourth part of the 
government. 

This Herod, like his father, was a bad man. His brother Philip 
having lost his power and retired into private life, Herod lured away 
his wife, Herodias, who, being a wicked woman, was easily induced to 
leave Philip, and marry Herod. John the Baptist had boldly reproved 
him for this crime, and he cast John directly into prison, and, indeed, 
would have killed him at once ; but as John was esteemed by the 
people as a great prophet, he feared that they might rise and rebel, and 
so he contented himself with confining him. 

At last his death was determined. Herod kept his birthday with 
all the splendor of a prince, and there was a merry dance. Among 
the rest, " the daughter of Herodias was there." She, too, had deserted 
her unfortunate father. We are not then surprised that she could be 
guilty of the cruelty she afterwards displayed, for she seems to have been 
an apt scholar in following the wicked example of her mother. This 
young creature danced before the court, and Herod was so much 
delighted that, to show his satisfaction, he declared, with an oath, that 
she should have anything she asked, even to the half of his kingdom : 
not that he would have given half his kingdom away, but this was an 



4 S THE FAMILY COMMENTARY. 

Eastern method of speaking, which allowed the person to whom it was 
addressed to ask a very great favor. You remember that Ahasuerus 
made the same promise to Esther, Esther, however, saved many 
lives by her request ; but this wretched young creature asked for the 
life of one of the most excellent of men : she asked for the head of 
John the Baptist. Her mother urged her on to make this request, but 
she was as wicked as her mother in making it. When we are told to 
sin, even a parents commands are not to be obeyed, because God is 
above our parents, and all sin is an offense against God. It was not, 
however, enough that she should ask the head of John the Baptist, but 
she must have it in a charger, or large dish. This was to satisfy her 
mother that there was no delay, but that John was actually put to 
death; and also to prevent Herod's changing his mind, that, on more 
sober reflection, his heart should not shrink back from the murder. 
The Evangelists say, " the king was sorry ; nevertheless, for his oath's 
sake," he granted the request. Such an oath had better have been 
broken than kept. The deed was a far more wicked thing than break- 
ing his word. However, he " sent and beheaded John in the prison ; " 
and the young Salome took the head and handed it to her mother, who 
satisfied her evil eyes with the sight of her faithful reprover's counte- 
nance, quiet in death. 

And now for a while Herod, Herodias, and Salome were most likely 
at ease — for conscience often goes to sleep, but only to wake again in 
a greater fright ; but at last it must have been let loose upon them like 
a roaring lion, when God punished them for their sins. History tells us 
that when Herod had put away his lawful wife to make room for Hero- 
dias, Aretas, king of Petrea — who was father of the former — made war 
against Herod, and totally destroyed his army. Moreover, at the 
instigation of the wicked Herodias, he tried to dethrone his brother 
Agrippa, who ranked higher than he, bearing the royal title, and not 
that of Tetrarch. Agrippa, however, outwitted him, and procured his 
banishment to Lyons, where he and Herodias disgracefully died. 
Salome is also reported to have come to an awful end, and if she had 
a moment for thought she must have remembered her cruelty to John 
the Bantist ; for going over the ice in winter, it is said the ice broke, 



MATTHEW. 



49 



and she slipped in up to her neck, and her head was cut off by the 
sharpness of the ice. " Thus," says a great writer, " God required her 
head for that of John the Baptist, which, if true, was a remarkable 
providence." 

When Jesus heard that John was cruelly put to death, he left the 
place to avoid Herod, for he had yet many works of mercy to do 




THE HIGH PRIEST OF THE JEWS BEFORE THE ARK. 
Jesus is Now the Whole World's High Priest Before the Throne of God. 



before he should leave the world. On his departure, multitudes fol- 
lowed him, and " he healed their sick." 

Having led them into a desert place, the people were very hungry 
and weary, and Jesus felt compassion for them, But there were no 
less than "five thousand men, besides women and children ; " and how 
were so many to be fed ? All that the disciples had were five loaves 



50 THE FAMILY COMMENTARY. 

and two fishes ; and what were they among so many ? With Jesus 
nothing was impossible. " He commanded the multitude to sit down 
on the grass, and took the five loaves and the two fishes, and, looking 
up to heaven, he blessed and brake, and gave the loaves to his disci- 
ples, and the disciples to the multitude." You se * Jesus would not 
take a meal without looking up to heaven for a blessing. " And they 
did all eat, and were filled ; and they took up of the fragments twelve 
basketsful." This was indeed a miracle; and no one could have done 
this if he had not had power from on high. 

Jesus now dismissed the multitude, and sent his disciples across the 
sea of Galilee, while he went up into a mountain to pray 

In the midst of this night the ship in which the disciples were sailing 
was overtaken with a violent storm, and they were in the greatest dan- 
ger of going to the bottom. The Jews divided the night into four 
parts, relieving their guards on the watch-towers every three hours, and 
so they reckoned time by these watches. "And in the fourth watch of 
the night," which was between three and six in the morning, Jesus 
went to the disciples, " walking on the sea " — another proof of his 
divine power, who could make the sea, where he pleased to tread, as 
solid as the earth itself. The disciples were more frightened at the 
appearance of Christ than at the storm ; but Christ spoke kindly to 
them. And Peter, having asked his leave, went to meet him on the 
water, for he could make it as firm for Peter as for himself Peter 
went a little way, but his faith in Christ's power failed him, and he 
began to sink ; and then he cried out, " Lord, save me ! " Jesus caught 
him by the hand, lifted him up, reproved him for his want of faith, and 
led him safely to the ship. As soon as they were in the ship the sea 
was calm. All the passengers and crew saw most plainly that Jesus 
possessed nothing less than Almighty power, to do what he did, and 
then " came and worshiped him, saying, Of a truth thou art the Son 
of God." 

After this they landed in Gennesaret, where Christ performed more 
miracles. 



MATTHEW. zi 



Christ Cures the Daughter of the Syro-Phoenician Woman, and 

Feeds the Second Multitude* 

MATTHEW XV. 

Jesus now left the land of Gennesaret, and went into the coasts or 
borders of Tyre and Sidon, two principal cities of Phoenicia — a 
renowned country at that time. And a woman of Canaan, or Phoenicia, 
— for both names meant the same, — met him. You have probably 
often heard her called the Syro-Phoenician woman, a name given to 
persons in that part, because Phoenicia bordered on Syria, and, indeed, 
it had formerly been a part of it by conquest. This woman, it seems, 
had heard of the fame of Jesus, and she believed, very strongly, that 
he could help her out of the greatest distress. 

She had a daughter grievously tormented by a violent disorder, 
resembling madness, and the evil spirit ruled over her troubled mind 
and body. The instant she saw Jesus she cried earnestly to him 
to have mercy on her and cure her daughter ; and she called him 
"Lord," showing her faith in his divine power, and "Thou Son of 
David," owning him as the Messiah, the anointed great deliverer who 
was to save from sin. Jesus, however, did not notice her ; but he knew 
how great was her faith, and he wished to show it to his disciples. 
Still she cried out, and still he was silent. The disciples then 
entreated him to grant her request, and send her away. But he said 
he was only sent " to the lost sheep of the house of Israel," meaning 
that he intended to confine his own ministry to the Jews, and not then 
to have anything to say to the Gentiles — the people who were not 
Jews. 

The woman was not, however, to be silenced; "she came and wor- 
shiped him, saying, Lord, help me ! " This was a very short prayer, 
but it was a very fit one and a very earnest one ; and if you do but 
offer up this prayer from your heart, it must and will succeed, and the 
Lord will help you. 

Jesus said, " It is not meet," or proper, " to take the children's bread 
and to cast it to dogs." By the children he meant the Jews, the only 



5 2 THE FAMILY COMMENTARY. 

nation that maintained amongst them any of the pure worship of God, 
their heavenly Father ; by the bread he meant the word of truth and 
life which he preached, and which was bread to the believing soul ; and 
by dogs the Gentiles, for so they were esteemed by the Jews, being so 
unclean in their worship and practices. The woman knew what he 
meant, for in this way the Jews spoke of the Gentiles, and as she lived 
near them she knew their way of speaking. 

Well, she would not take any denial. She knew that Christ could 
help her, and she still pleaded with him. " Truth, Lord," said she, " yet 
the does eat of the crumbs which fall from their masters table." As 

o 

if she had said, I own all this, I am a Gentile, and thy favors belong 
to the Jews ; I am no better than a dog, for I feel that I am a vile 

creature before Thee who knowest the 
heart, — a miserable sinner,— yet as dogs 
may pick up the crumbs, though they 
may not sit at their master's table, so in 
mercy grant me the smallest favor and 
I shall be happy. 

Christ had now fully shown her faith- — 
he commended it, he granted her re- 
quest, and he cured her daughter. 

This story teaches us to be earnest 
and persevering in prayer, and, though ever so vile, a gracious Saviour 
will at last have mercy on us. 

From the coasts of Tyre and Sidon Jesus went to the sea of Galilee 
— to the parts near it ; and there, upon a mountain, he was visited by 
"great multitudes," and he cured numbers with all sorts of disorders. 
There were at this time 4000 men with him, " besides women and 
children." After being on the mountain for three days, and using the 
little provision they might have with them, they needed some refresh- 
ment ; and here again Jesus performed a great miracle, and multiplied 
seven loaves and a few little fishes, so that " they did all eat and were 
filled. And they took up of the broken meat that was left seven 
baskets-full." 

After this he removed to Magdala, a place not far from Tiberias, and 




Jewish Baker in the Time of Christ. 






MATTHEW. 53 

after which it is thought Mary Magdalene was named, of whom we shall 
read by-and-by. 

Peter 's Confession about Christ* 

MATTHEW XVI. 

When Christ came into the coasts of Cesarea Philippi, he put his 
disciples' faith to the test; and, after asking them what the people in 
general thought and said about himself, he put the question to them, 
" But whom say ye that I am ? " He knew well all that men said, but 
he asked the question to lead to the second question, by which he 
might get a confession of their faith, after all they had seen him do. 
Peter, who was always forward in speaking, said, " Thou art the Christ, 
the Son of the living God ! " that is, thou art the anointed, by the Holy 
Spirit of God, to be the King of thy spiritual people Israel ; — the true 
Messiah, and not a mere man, but the divine Son of God. Jesus then 
commended his faith, and for the information of the disciples around, 
told him that such knowledge was only given from heaven. Many 
saw Christ do his miracles, but they did not see his divine glory as 
Peter did. On this rock, on the dignity and glory of Christ, the Son 
of God, as on a sure rock, will he build his church ; on him all be- 
lievers rest, who are what make up his church, and hell, with all its 
powers, shall not prevail against it. Christ told Peter also that he 
would give him the keys of the kingdom of heaven. You know that I 
told you, in explaining the parables, what the kingdom of heaven 
meant, and that all that heard the gospel were in the boundaries of this 
kingdom, so that it means the spiritual privileges which Christians 
enjoy in this world, as well as their happy state in the next. Now, 
there are no keys used in this kingdom ; the expression is what we 
call a figure of speech. The keeper of the key of a city is a person 
of authority, and when Christ told Peter he would give him the keys 
of the kingdom of heaven, and whatsoever he should bind on earth 
should be bound in heaven, and so on, he merely meant that he would 
iutrust him, as his faithful servant, with the preaching of his gospel, so 
that he should have authority to explain what was his truth, since he 
had so nobly declared it ; and what, under the guidance of his Spirit, 



54 THE FAMILY COMMENTARY. 



not to 



he declared to be so, should be so, and whatsoever he declared not to 
be so, should not be so. 

Christ then commanded his disciples to be still for the present, and 
not to make him known as " the Christ, the Son of the living God"; 
for, had they done so, the Jews would have proclaimed him as their 
king, but he came into the world for a very different purpose than that 
of reigning as an earthly monarch. From this time, therefore, he more 
fully explained to his disciples why it was that he would not be an 
earthly king, and that he must suffer, be killed, and raised again the 
third day. Peter, indeed, could not bear to hear of this, for he loved 
his Master, and could not without grief think of his suffering, besides 
which he would rather have seen him king over the Jews. But our 
Lord reproved him, and said, " Get thee behind me, Satan ! " intimat- 
ing that the evil spirit had suggested the thought of opposing his final 
suffering, for with that he was to triumph over Satan's kingdom. 

He then warned his disciples of the great dangers to w T hich they 
would be liable if they were true to his cause, and that they must 
always consider themselves like men having a cross to carry, on which 
they were to be executed, an allusion they well understood as a mode 
of execution then in practice. 

The Transfiguration of Christ* 

MATTHEW XVII. 

We come next to one of the most interesting and impressive scenes 
in our Saviour's life on earth. He had drawn from the willing lips of 
Peter, and with the free assent of the others, the frank avowal of their 
belief that he was the Son of God ; he had told them, once and again, 
the story which had saddened their hearts, of his coming death by 
crucifixion at the hands of his cruel persecutors; and when they had 
urged that this must not, should not be, he had calmly, but decidedly, 
rebuked their lack of faith. 

But his heart was full of tenderness, and that they might more 
clearly comprehend the glory which he had left in coming to earth, and 
the glory which should follow the completion of his plan of redemp- 






MATTHEW. 



55 



tion when he should return to heaven, he determined to give them 
such a glimpse as they should be able to bear of the condition of the 
glorified saints 
above, and of the 
necessity of his 
death, resurrec- 
tion, and ascen- 
sion. 

For this pur- 
pose he takes with 
him the three fav- 
o r i t e disciples, 
Peter, James, and 
John, and as the 
evening shadows 
are falling, leaves 
the neighborhood 
of Cesarea Phil- 
ippi, in the ex- 
treme north of 
Palestine, where 
he had been stay- 
ing" for several 
days, and com- 
mences the ascent 
of one of the 
southern slopes 
of Mount Her- 
mon. Wearily did 
he and his chosen 
disciples climb 
the lofty moun- 
tain, till at last, toward midnight, they are within full sight of the highest 
of the snow-clad summits of the mountain, which, under the bright 
light of the moon, towers up nearly 9000 feet above the sea. Here, 




TRANSFIGURATION OF CHRIST. 



5 6 THE FAMILY COMMENTARY. 

perhaps, beneath the friendly shelter of some wide- spreading cedar, he 
withdraws a little from them, to engage, as usual, in prayer. The 
three disciples, meanwhile, wearied with their climbing, cast themselves 
down, and are speedily wrapped in slumber. After a while they are 
conscious of an intense light, which penetrates even through their 
closed eyelids; and, half-dazed by the suddenness of their awaking, 
they gaze, astonished, at the scene before them. It is not the light of 
the moon, though that is shining high in the bright sky of the 
mountains of Palestine; it is the face of their glorified Lord, shining 
more brightly than the sun, and illumining the whole atmosphere 
about them; on that glorious face there are no marks of weariness, 
care, or sorrow; it is radiant with beauty and joy. The poor, travel- 
stained robes in which he had climbed, with them, the hills that night, 
are no longer soiled or frayed, but "white as the light," " shining, 
exceeding white as snow," more brilliant far than the pure snows on 
Hermon's summit above them; and while his whole person thus 
glows with heavenly light, two other forms, glistening, though less 
brilliantly, with the same heavenly radiance, stand on either side of 
him. By a sudden intuition the disciples at once recognize them as 
Moses and Elijah, the greatest lawgiver of Israel and the most re- 
nowned and honored of the prophets; they had been in heaven, the 
one fifteen hundred and the other nine hundred years, and now they 
have come to do homage to him who had left his throne above, to 
fulfil the provisions of the law and the predictions of the prophets. 

The disciples are dumb with astonishment and awe; they seem to 
themselves to be in a dream ; yet every sense is widely and intensely 
awake. As they gaze, they listen, and lo ! these heavenly visitants are 
talking, in tones of reverence, with their Master; they are speaking of 
his coming death at Jerusalem, and the glorious redemption which he 
will thereby accomplish. Peter, uplifted by the ecstatic vision, and 
"not knowing what he said," exclaims at once, " Lord, it is good for us 
to be here: if thou wilt, let us make here three tabernacles, one for 
thee, and one for Moses, and one for Elias." His idea seems to have 
been that, in such goodly company, and with so much of heaven's 
own glory around them, it was far better for them to remain perma- 



MATTHEW. 57 

nently than to go back to Galilee or to Jerusalem, and to be sub- 
jected to the cruel persecutions of the Scribes and Pharisees. No 
answer was made to the bold speech of the impulsive disciple, and 
suddenly a bright yet dense cloud overshadows the whole group, 
and a still deeper awe overwhelms them as they pass into the cloud; 
and from the cloud proceeds a voice, tender, yet terrible in its tender- 
ness, and it utters these words: "This is my beloved Son, in whom 
I am well pleased : hear ye him." The affrighted disciples fall upon 
their faces, and so remain until Jesus comes and touches them, and 
says, "Arise, and be not afraid." Then, lifting up their eyes, they see 
their Lord and Master only, and in his ordinary apparel. These three 
disciples never forgot that scene. Two of them, John and Peter, re- 
ferred to it expressly in their writings * and the third, the first apostolic 
martyr,")* was very soon admitted to see the glory of his ascended 
Lord, in the sanctuary above. But the object which Jesus had in 
view to confirm their faith in him as the Son of God, the Redeemer 
from sin, and the one atoning Sacrifice, was accomplished. Thence- 
forth, in a higher sense than the other disciples or apostles, they were 
his witnesses; for them Moses and Elijah had appeared in adoring 
reverence of their Lord; for them they had spoken of his death 
and sacrifice ; to them there had come " the voice from the excellent 
glory," proclaiming Jesus as the Son of God ; they had been, above all 
others, the eye-witnesses of his majesty. 

As Jesus and his three disciples descended from the mountain in the 
morning they found themselves suddenly translated from the glory of 
the heavenly state to the cares, anxieties, and distresses of this mortal 
life. The nine disciples who had been left behind in the vicinity of 
Cesarea Philippi had found their faith tested, and proved insufficient, 
in a case of possession by evil spirits, accompanied by epilepsy. It 
had been brought to them by the father and some cavilling Scribes, and 
they had attempted to cast out the evil spirits, perhaps relying upon their 
own power, perhaps with but weak faith in the power of Christ, and 
had failed utterly. Taunted by the Scribes, surprised and mortified 

* John i, 14; Revelation i, 14; 2 Peter i, 17, 18. f Acts xii, 2. 





5 S THE FAMILY COMMENTARY. 

at their failure, they were utterly despondent, when Jesus appeared 
upon the scgie, and, with a word, cast out the spirits and healed the 
child. To these weak disciples he administered in private a mild 
reproof for their want of faith, but showed them the necessity of 
prayer and fasting to accomplish the desired miracle. 

In this chapter we also read of Christ's paying the tribute money at 
Capernaum. This was a half-shekel, paid yearly, for the service of the 

temple. As he was the Son of God he 
was not liable to pay a tribute, but, lest 
offense should be taken on account of 
his refusal, he preferred to do it. Yet 
it appears he who had the world at his 
the Jewish Shekel. command chose to be so humble and 

poor for our sakes that he had not the 
small sum wherewith to pay this tribute money. So he worked a 
miracle to obtain it. He chose so to do, to show his disciples that if 
he was poor it was not because he was obliged to be so, but because 
he chose to be so, and to give them additional proofs that he knew all 
things and could do all things. He knew that in the midst of the 
sea there was a fish that had swallowed the sum of money he wanted, 
and he told Peter to go and cast in his hook and catch him, and pay 
with the money the tax that was demanded for him and Peter. 

Christ teaches Humility, Kindness, Self-denial, and Forgiveness of 

Injuries* 

MATTHEW XVIII. 

Christ here teaches us not to be proud. His disciples asked him, 
" Who is the greatest in the kingdom of heaven ? " Our Lord knew 
their thoughts ; he knew also that they had been talking to one another 
about this subject They did not yet clearly understand that his king- 
dom was to be a spiritual kingdom; and, supposing that he would yet 
reign over the Jews in Jerusalem, they had almost quarrelled among 
themselves about who had the right to be his chief officers in manag- 
ing his government. 



MATTHEW. 59 

" Peter was always the chief speaker, and already had the keys given 
him, and he expects to be Lord Chancellor or Lord Chamberlain of 
the Household, and so to be the greatest. Judas had the bag, and 
therefore he expects to be Lord Treasurer ; which, though now he 
come last, he hopes will then denominate him the greatest. Simeon 
and Jude are nearly related to Christ, and they hope to take place 
of all the great officers of state, as princes of the blood. John 
is the beloved disciple, the favorite of the prince, and, therefore, hopes 
to be the greatest. Andrew was first called, and, therefore, why should 
he not be preferred ? " 

Mr. Henry supposes that some such thoughts as these passed 
between them when they asked Christ to settle the matter. A little 
child happened to be near, and Jesus took and set it in the midst 
of them, and told them that unless they were as humble as that little 
child they could never enter into his kingdom — the kingdom of 
heaven ; and that the humblest among them was the greatest. 

Again, Christ here teaches us not to give offense. We should be 
careful, as much as possible, to offend nobody in any way But the 
offense of which he here speaks is particularly against his humble fol- 
lowers and servants. We must not despise one of these his little 
children, how poor and despised soever he may be by a wicked and 
sneering world. 

Christ also here teaches us self-denial, to part with things that we 
even dearly love, rather than lose our souls. He tells us that we 
are to cut off our hand and foot and pluck out our eye rather than 
let them stand in the way of our salvation. He does not, however, 
mean that we should really do so, but he does mean that whatever 
hinders it, if it be even as dear to us as these parts of our body, we 
must be ready to give it up. An amusement, though ever so delight- 
ful, if it leads us into sinful habits and company, must be parted with. 
A friend and companion that would draw our hearts away from Christ, 
though we love him ever so much for his kindness in other respects, 
must also be parted with. Many such right hands must be cut off, and 
many such right eyes must be plucked out. 

Another thing here taught is forgiveness of injuries. And this is a 



6o THE FAMILY COMMENTARY. 

very hard thing indeed to learn. When Christ talked on this subject 
Peter wished to know how many times he might be offended by another, 
and yet forgive him. " Seven times ? " said he. " Yes," said Jesus, 
"as much as seventy times seven." It is not likely that any one 
would offend as often as this, so that our Lord meant that we should 
always be ready to forgive those who injure us. 

Our Lord enforces forgiveness by a parable about a steward that 
owed his lord ten thousand talents (nearly $200,000), and yet he 
forgave him his debt; but a fellow-servant happening to owe the 
steward only a hundred pence (about $34), though he had been so 
kindly treated by his lord under like circumstances, yet cruelly threw 
his poor fellow-servant into prison till he should pay him every 
farthing. His lord, however, heard of it, and, as the steward's debt 
was still due in law, to punish him for his cruelty he laid hold of him 
and threw him into prison also. 

God forgives us our sins, though they are great as the ten thousand 
talents ; we ought, therefore, surely to forgive the hundred pence due 
to us from others, and to pass by their little offenses when they are 
ready to express any sorrow that they have done us injury; and, even 
if that be not the case, we should not render evil for evil, but, contrari- 
wise, blessing. We have seen a hard-hearted man softened by receiv- 
ing kindness for injuries. 



Christ receives Little Children, — Converses with a Rich Young 

Man. 

MATTHEW XIX, I3-3O. 

In this chapter we read of little children being brought to Christ, 
that he might bless them and pray over them, as it was usual with the 
Jews to do. Most likely they were parents, or it might be friends, who 
brought these children to Jesus. Children should feel themselves very 
happy when they have parents or friends who take them to Christ and 
ask for his blessing upon them. They can not now do this exactly 
in the same way, for Christ is ascended up into heaven, but they can 



MATTHEW. 61 

take them in prayer, and, though Christ is in heaven, he can still bless 
them there. 

The disciples thought that these parents were troublesome, but 
Christ did not think so, nor will he ever think you troublesome for 
going to him. He says, " Whosoever cometh unto me I will in nowise 
cast out" What he said to the disciples he says now : " Suffer little 
children, and forbid them not, to come unto me ; for of such is the 
kingdom of heaven." 

Another thing here recorded is a conversation of Christ with a rich 
young man. This young man was desirous of going to heaven, and 
wished to know what he should do to enable him to get there. In this 
respect he was better than some people, who hope to go to heaven 
when they die but live all their days 
as if they cared nothing about it. He 
called Christ "Good Master,"— or 
good Teacher, — but Christ told him 
there was no one good but God, and 
as he only considered Christ as a 
teacher, and did not see his divine 
glory, he was wrong to give any 
human being the title of good. 

Jesus told this young man, who had no notion of believing in him 
as a Saviour, but only thought of doing something to become eternally 
happy, that if he would keep the commandments all would be right. 
The young man said that he had kept them all. He did, indeed ; but 
knew little of his own heart to say so, for a wrong thought breaks the 
commandments as well as a wrong word or deed. He should, as 
Mr. Henry observes, instead of saying, " All these have I kept, what 
lack I yet?" rather have said, with shame and sorrow, " All these have 
I broken, what shall I do to get my sins pardoned ? " and thus have, at 
least, avoided his claim of self-righteousness. 

Christ, however, soon put him to the test. He proved that he was 

an idolater, and so broke the very first commandment, " Thou shalt 

have no other gods before me." He did not, indeed, bow to idols 

wrought out of gold and silver, as the heathen did, but still he loved 

5 1, 




62 THE FAMILY COMMENTARY. 

his gold and silver above everything besides — he gave his heart to his 
riches, and that was sin enough. Jesus told him to sell everything he 
had, and give to the poor, and follow him. Not that Christ requires 
this of us ; he leaves us to enjoy what his providence gives us, and be 
thankful for it ; but here was a particular case, which put this young 
man's heart to the test, for " when the young man heard that saying, 
he went away sorrowful : for he had great possessions" ; and he could 
not give these up to enter into life. 

After the young man was gone, our Lord showed his disciples, from 
this example, how difficult it was for a rich man to enter heaven. " It 
is easier for a camel to go through the eye of a needle, than for a rich 
man to enter into the kingdom of God." That is, it is a great diffi- 
culty for a rich man, surrounded with 

eastern silver. to seek to have them noticed and 

rewarded- — to ask, " Behold, we have 
forsaken all and followed thee; what shall we have therefore?" 
Of this boasting inquiry Mr. Henry well remarks : "Alas ! it was but 
a poor all that they had forsaken ; one of them (Matthew) had, indeed, 
quitted a place in the custom-house ; but Peter and the most of them 
had only left a few boats and nets, and the appurtenances of a poor 
fishing trade ; and yet see how big Peter there speaks of it, as if it 
had been some mighty thing : ' Behold, we have forsaken all ! ' " 
However, what they had left was their all, and Christ accepts of a 
little sacrifice where we can not make a great one ; and in answering 
his question Christ wisely reminded him that his rewards were mainly 
in the future life, and that many who had supposed themselves to be 
first should be last, and the last should be first. 



MATTHEW. £ 3 

The Parable of the Laborers in the Vineyard — Christ foretells 
his Sufferings* — The two Blind Men* 

MATTHEW XX. 

This chapter contains four things, which we shall briefly notice in 
the order in which they stand. 

First. — The Parable of the Laborers in the Vineyard. 

Here our Lord compares the kingdom of heaven — or the season of 
proclaiming the gospel to poor sinners — -to a person who kept house 
and hired servants. Being in want of some to work in his vineyard, 
he " went out early in the morning to hire laborers." " And when he 
had agreed with the laborers for a penny a day, he sent them into his 
vineyard." Our Lord here means a coin called the Roman penny, 
which was of more value than ours, and equal to about seventeen 
cents of our money ; this, indeed, was low for wages, but they differ 
very much in all parts of the world, and even in our own country, in 
some parts not being more than half what they are in others. 

Several hours after the householder went out, and finding more 
laborers wanting work he hired them also. Three hours after that he 
employed some more to work, and three hours after that still more. 
And now it drew toward the end of the day. " And about the elev- 
enth hour, and within an hour of finishing work, he, seeing some more 
standing idle, hired them also." 

After they had done their work he paid them, and gave every man a 
penny ; so that you see he gave just as much to those he employed 
last as to those he employed first, though, of course, they had done 
but very little, while the others had done much work. 

Those that had done much work began to complain on seeing the 
others paid as much as they were ; but the good man of the house 
told them they had no right to do so, for he had done them no wrong ; 
they agreed to work for a penny, and he had given them their penny ; 
and if he chose to pay the others as much as he had paid them, though 
they had done less, he had a right to do as he pleased with his own. 

Now, the Jews were very jealous of the Gentiles, or nations not of 



6 4 



THE FAMILY COMMENTARY. 



the Jews, and so selfish that they could not bear to hear of the grace 
of God being bestowed upon them, after they themselves had, for so 
many ages, been ranked among the servants of God. This parable 
was, therefore, to reprove their selfishness, and to show that God has a 
right to do with all nations as, in his grace, he pleases ; and, also, it 
teaches us that if he gives us any mercies, and especially the blessings 
of heaven at last, it is not according to what we have done — -for our 
services are but poor at the best, — but according to his own great 
generosity and grace. 

The second thing our Lord here mentions is the sufferings which 
were coming upon him. These he had twice before named to his dis- 
ciples, and so he prepared their 
minds for the terrible event 
of his death. 

The third thing is a singular 
petition made to him, through 
their mother, by the sons of 
Zebedee, James and John, who 
were two of his first disciples. 
It was no less than that they 
should have the first places of 
honor in his kingdom ; for, 
though he had told them of his 
death, they seemed either not to understand it, or to suppose— which 
was most probable— that after his death he would mount the throne of 
Judah, and become king of the Jews: so they asked that they might sit 
nearest to him when he should be king— the one on his right, and the 
other on his left hand. The right hand of a person of rank was 
always considered to be a place of honor; but Cyrus, the great Per- 
sian king, of whom we read in Scripture, used to place the guests he 
valued near his left hand, because his heart was on that side of him, 
and he thought that being placed near that was a great sign of his 
affection. 

Our Lord replied to the ambitious disciples, "Ye know not what 
ye ask." They were pleasing themselves with the prospect of honors, 




FORM OF SECOND TEMPLE, 



MATTHEW. 65 

when all the time there was nothing but suffering before them. And 
he said, "Are ye able to drink of the cup that I shall drink of, and to 
be baptized with the baptism that I am baptized with ? " To this 
they replied, "We are able." They thought that if they could have 
the dignity at last, a little pain or suffering would be of no conse- 
quence in the way. Jesus then let the disciples know that they should, 
indeed, drink of the same cup with himself, and so be partakers of a 
great honor ; but that cup should be sufferings ; and, " if we suffer 
with him, we shall also reign with him." The honors of the kingdom 
of heaven were, however, not given by him, who was in our flesh, but 
by his Father, God, who is a Spirit ; and mortals were not to have 
their pride and curiosity gratified about what he would please to do in 
heaven. 

The fourth tiling in this chapter is the petition of two blind men, 
who were "sitting by the way-side," and "when they heard that Jesus 
passed by, cried out, saying, Have mercy on us, O Lord, thou Son of 
David ! " This was a request that Jesus would not deny. " The 
multitude rebuked them." Some who were his real friends thought, 
perhaps, that they were troublesome, and his enemies did not like 
their honoring him by calling him " Lord," and " Son of David " ; but 
"Jesus had compassion on them, and touched their eyes ; and imme- 
diately their eyes received sight, and they followed him." 

"Have mercy on us, O Lord, thou Son of David! " is a cry that 
Jesus still hears. 

Christ's Triumphant Entry into Jerusalem* 

MATTHEW XXI. 

The first thing which is related in this chapter is the triumphant 
entry of Christ into Jerusalem. 

Having commanded two of his disciples to go into a neighboring 
village, where they would find an ass tied, and a colt with her, which 
they were to bring to him, they did as they were tolcl ; and there— as 
he had said who knew all things- — they found the beasts ready for 
his use. "And they brought the ass and a colt, and put on them their 
clothes, and they set him thereon, 1 ' 



66 



THE FAMILY COMMENTARY. 



Christ was followed by a multitude wherever he went. His fame 
in doing good caused many to go to him to receive benefits, and 
others went to see this wonderful person. These strewed the way on 
which he was to ride, some with their garments and some with 
branches of trees, among which it is supposed were quantities of 
beautiful roses, which grew in those parts. This was a method of 
paying honor to great persons, and is still practised in the same parts 
of the world, and was intended to be in honor of Christ. And the 




INTERIOR VIEW OF ANCIENT TEMPLE AT JERUSALEM. 



people cried, " Hosanna to the Son of David : blessed is he that 
cometh in the name of the Lord ; Hosanna in the highest ! " Hosanna 
means " Save, I beseech," or " help us, we beseech thee, thou Son of 
David, the Messiah ! " words which were used by the people at the 
feast of tabernacles. 

Now, "all this was done that it might be fulfilled which was spoken 
by the prophet, saying, Tell ye the daughter of Sion, Behold, thy king 
cometh unto thee meek, and sitting upon an ass, and a colt the foal of 
an ass." The prophecy here quoted is found in Zachariah ix, 9, and 
by Sion is meant Jerusalem. Here Christ claimed authority, being 



MATTHEW. 67 

King over his church, and in token of it he rode, as the judges of old, 
on an ass. At this time, indeed, the great, and they only, rode upon 
horses ; so that Christ did not enter Jerusalem in worldly splendor, 
but still he entered it like one bearing a high dignity. And this fulfil- 
ment of prophecy was one of the many marks which the prophets 
gave, by which the Messiah was to be known. Had not Christ so 
gone into Jerusalem, one of the marks to show him as the true Mes- 
siah would have been wanting ; while every mark which so distin- 
guished him was a confirmation of his character and office, and so 
must establish our faith in him. 

Another thing here recorded is Christ's entrance into the temple, 
or rather that part of its courts in which were daily sold frankincense, 
oil, wine, and other requisites for sacrifice, such as doves, lambs, and 
oxen. It was near the time of the passover, and as many of these 
were then wanted, the courts were well stocked. This custom was 
most likely in imitation of the heathen, who did the same in their 
temples. Among the traders were also money changers ; these were 
persons who accommodated the people with proper coin for any foreign 
coin which they had taken from any of the neighboring nations with 
whom they traded, and in so doing they overreached their customers, 
and were guilty of shameful extortions. All these things made our 
Lord very indignant ; he could not bear to see the house of God pro- 
faned and such wickedness practised, and he cast out the dealers, 
and " overthrew the tables of the money changers, and the seats of 
them that sold doves, and said unto them, It is written, My house 
shall be called the house of prayer ; but ye have made it a den of 
thieves " — a place as bad as the caves in which robbers hid who 
infested Judea. 

That Christ should have disturbed these people, and, though numer- 
ous, have driven them out in the midst of their gains, and for the time 
have spoiled their trade, is a proof that they were overawed by some- 
thing in him, while, their own consciences being guilty, they were the 
more easily affrighted when they were so attacked. 

Returning in the morning to Jerusalem, having slept in the quiet 
village of Bethany, which was only two miles from the city, it is said 





61 THE FAMILY COMMENTARY. 

" he hungered." Jesus hungered ! Think on this ; he who was the 
bread of life was himself hungered ! Seeing a fig tree growing in 
the way, he would have refreshed himself with a fig ; but, though it 
had plenty of fine leaves, it appears that it had no fruit, and he pro- 
nounced sentence upon the tree : " Let no fruit grow on thee hencefor- 
ward forever. And presently the fig tree withered away." This was 
a sign by which he taught his disciples that the Jewish nation, which 
made such appearance of being as the garden of the Lord, were like 
nothing but the fig tree, which bore only leaves, and no fruit. And it 

teaches us also that mere show 
^M^M^^B^^^^-^ is not what Christ looks for, but 

he expects us to bear something 
good, if we profess to bring forth 
the fruits of holiness. 

The chief priests could not let 
Christ alone, and as soon as he 
had returned to the temple, and 
began to teach the people the 
way to heaven, they beset him, 
and wished lo know who author- 
ized him to do his work. Now, 
they might have easily seen by 
^S^^B^^^^^^^^K^ the miracles that he did that he 

robbers lying in wait. was divinely authorized, and if 

any doubt had been in their 
minds and they had humbly asked him for information, he would 
have given it ; but knowing the obstinate hatred and malice of their 
hearts, that they would not be convinced, he gave them no direct 
reply, but only put a question to them which obliged them to keep 
silence. 

They — the chief priests — had hated John the Baptist, and, it was 
believed, had urged Herod to imprison him, but the people had always 
regarded him as a prophet, and would not allow him to be spoken 
against. So Christ asked them whether Johns baptism was from 
heaven or of men ? One of the two it must be. Now, thev felt that 



MATTHEV/. 



69 



they could not say it was from heaven, for then Christ and the people 
could justly have reproached them for not believing on him, and for 
persecuting a prophet of God ; and yet, if they said it was from men, 
they would equally expose themselves to difficulty, since the people 
believed otherwise, and would have been enraged against them. So 
they told a falsehood, and said, " We can not tell." Then our Lord 
told them that as they would not answer his question, he would not 
answer theirs, and so he confounded them. 

After this he instructed the people by interesting parables. The 
first of these is usually called " The Two Sons." By this he taught 
the sin of pretending to works of righteous- 
ness, and not doing them. 

Our Lord afterwards said, u Hear another 
parable " ; and then spoke the parable of 
" The Husbandmen." 

This parable was to show how they had 
treated the servants of God whom he had 
sent to them ; for they had ill-used and 
killed his prophets, one after another, and 
in the end God had sent himself, the Son 
of God, but they used him no better, and 
were now conspiring to put him to death. 

We should have supposed that the 
priests and Scribes would have felt 

ashamed when they found that the parable described their wicked- 
ness ; instead of which they even then sought to lay hands on him, 
" but at the time they were afraid lest the multitude should take his 
part, as he was then high in favor with them." 

There are two verses near the end of this chapter which we must 
just explain. In the forty-second verse you read, "Jesus saith unto 
them, Did ye never read in the Scriptures, The stone which the 
builders rejected, the same is become the head of the corner?" This 
is a figure of speech, and refers to some words in the hundred and 
eighteenth Psalm. The church of Christ — or " the congregation of 
faithful men," of which it is formed — is compared to a building ; and, 




Fig Bkanch. 



7 o 



THE FAMILY COMMENTARY. 



as there is one stone which is of great importance to a building, and 
is called the chief corner-stone, because it supports the building, sc 
Christ is the support of all his church, and the whole building rests 
upon him. But the Jewish builders — the Scribes, Pharisees, and 
priests — would have had a church without him. They rejected Christ ; 
and so he was the stone which these builders refused, but which was, 
nevertheless, the chief foundation which God laid in Zion, or his 
church, on which sinners, in every age of the world, must build their 
hopes of salvation. Our Lord goes on to say in the next verse but 
one, the forty-fourth, " Whosoever shall fall on this stone shall be 
broken ; but on whomsoever it shall fall it will grind him to powder." 
The Jews knew very well what our Lord referred to. They had two 
ways of stoning criminals ; the one was by throwing stones upon 
them, the other was by throwing them from a high place down upon 
stones ; and as in both cases the criminal died, so he intimated to the 
Jews that, as the person falling on the stone does not hurt the stone, 
but only himself, so those who opposed him would be their own ruin, 
and on whomsoever his power fell it would be like the falling stone, 
crushing the individual beneath its weight. 

The Parable of the Marriage Supper* — Conversations of Christ 

with the Pharisees. 

MATTHEW XXII. 

This chapter begins with another parable, known by the name of 
" The Marriage Supper; or the Great Supper." 

This parable had a like meaning with the last. The blessings of 
Christ's kingdom were offered to the Jews, but they rejected them, 
and ill-treated his servants, who invited them to feed on the bread of 
life. Their city, Jerusalem, would therefore be attacked by the Roman 
armies, and their city burned. The heathen nations, who were as the 
people on the highways, poor and wretched, without the knowledge of 
God, were then to learn about Jesus Christ, and when they should 
hear the glad news of salvation through him, declared by his faithful 
servants, they wquld accept of his invitation and so hasten to the feast. 



MATTHEW. 



n 



We must now notice the conversations of our Lord with his adver- 
saries. Mortified at his parables, the Pharisees took counsel together 
to try and catch him saying something that they might accuse him of 
speaking against the emperor at Rome. The Jews had then a king, 
Herod; but he held his crown under the Roman emperor — the people 
having been so far conquered as to pay tribute to him. So the Phari- 
sees took with them some of Herod's cunning courtiers, and asked 
Christ if it was lawful to pay tribute to Caesar or not? — that is 
whether, according to the law of Moses, they should pay tribute to a 
heathen ? Now, if our Lord had said it was lawful, the people would 
have been enraged at him, for they did not like Caesar, who was a 
Roman, taxing them, who were Jews ; and, if he had said it was not 
lawful, they would have carried him before the Roman magistrates, 
and have had him put 
to death for teaching 
rebellion against Cae- 
sar's authority. By 
such a subtle question, 
therefore, any other 
person would have 
been liable to be en- 
trapped ; but our divine Lord " perceived their wickedness, and said, 
Why tempt ye me, ye hypocrites ? Show me the tribute money. 
And they brought unto him a penny. And he saith unto them, 
Whose is this image and superscription ? " meaning, whose likeness 
was that stamped upon the penny, as the queen's head is stamped 
upon the English coin, with her name and dignity around it. " They 
say unto him Caesar's. Then saith he unto them, Render therefore 
unto Caesar the things which are Caesar's, and unto God the things 
that are God's." 

Now, they could not say that he had taught rebellion against Caesar 
for having his coin in circulation among them was a sign that they 
were subject to his authority ; and so he hinted as much as that they 
were to give him his dues, while he left them to think what were the 
dues of Caesar. And they could not say that he had set Caesar above 




EASTERN IVORY ORNAMENTS. 



?2 THE FAMILY COMMENTARY. 

their divine law ; for he told them they must at the same time give to 
God all that was due to him. 

This prudence and wisdom confounded them, and they left him. 

By-and-by the Sadducees came to him. This sect among the Jews 
denied the doctrine of the resurrection of the body at the last day ; 
indeed, they denied even a future state, and supposed that when they 
died there was an end of them forever. Now, they thought that they 
should perplex our Lord in teaching this doctrine if they questioned 
him about a curious case that perhaps had or at least might happen. 
Seven brothers had had the same wife, the first brother dying, and 
then the second, on to the last ; and so they married her one after the 
other, which they could do by the Jewish law. Then, said they, if the 
resurrection is to take place, what a curious difficulty she and they will 
be in, for whose wife is she then to be ? Our Lord, in reply, told 
them that they were quite mistaken ; that there was no marrying in 
heaven, and that all there were as angels — happy without the need of 
those domestic comforts which are wanted here. And, with respect to 
the resurrection, he referred to the language of their own Scriptures in 
such a way that they could not possibly contradict him : " Have ye 
not read that which was spoken unto you by God, saying, I am the 
God of Abraham, and the God of Isaac, and the God of Jacob ? " 
This was the language of God to Moses at the burning bush ; and 
Abraham, Isaac, and Jacob were then all dead. Now, added Jesus, 
" God is not the God of the dead, but of the living " ; if these were 
never to rise again, and their spirits were not still living, he could not 
be called their God. Therefore, God is not the God of the dead, who 
are not, but of the living, who now exist. Our Lord would give no 
direct answer on state matters when asked about Caesar, for his kino- 
dom was not of this world ; but, when the Sadducees disputed a great 
truth, he directly declared it, for he came to bring " life and immor- 
tality to light," or to make them clear as the light of clay, "by the 
gospel." The Sadducees supposed that when the body died the soul 
died with it ; but Christ gave them to understand the very contrary — 
that the soul did not die, and that the body would live with it. The 






MATTHEW. 



73 



spirit lives, but the spirit is not a perfect man, and so there shall be a 
resurrection of the body to unite it to the spirit forever. 

The Sadducees had nothing to say, and the people were all sur- 
prised at the powerful teaching of Christ. 

The Pharisees were much vexed to find that our Lord had so put 
the Sadducees to shame, for they thought that he would gain all the 
people over to him ; and, being jealous of his popularity, they resolved 
to try what further could be done to confound him. So they set theii 
heads together, and got a clever lawyer of their body to attack him. 
But by a lawyer you must not understand one who practised the com- 
mon law of the land, as our American lawyers do, but one who under- 
stood well the law of Moses, and 
was accustomed to be looked up to 
by the people to explain it. The 
question which the lawyer put to 
Christ was, " Which is the great 
commandment in the law ? " The 
Jew r s were used to quibble and 
dispute about a number of trifling 
things, and there were many opin- 
ions among them on this question, 
and so the lawyer hoped that by 
obtaining an answer from Christ he 
should set all those against him 

who held the opinions which he opposed. But our Lord did not 
hesitate one moment to reply, and he said that the great command- 
ment was to love God with all the heart ; and who could dispute 
this — that God has the first claims on the love of his creatures ? 
However, as all the commandments are great, he added, " The 
second is like unto it, Thou shalt love thy neighbor as thyself"; 
and what could they say against that being a great commandment ? 
for if all men were to be guided by it, no one would ever do 
wrong to another. You know, indeed, that there are ten command- 
ments, but all the rest are to prevent our oppressing or doing wrong 
to our neighbor, and so our Lord made here two great command- 




Eastekn Tables. 



m THE FAMILY COMMENTARY. 

ments. The question, however, was which one was the great com- 
mandment, and his answer did not evade it, for the whole signified 
as much as this — that love to God is the great commandment ; for 
love to our neighbor, if it be of the right sort, can only be exercised 
by him who truly loves God. 

Christ now turned the tables, as we say, and on his part he began 
to question his adversaries ; but they were equally defeated whether 
he answered or proposed the question. The question was, " What 
think ye of Christ? Whose Son is he?" As Christ means the 
Messiah, whom they were expecting, the teachers of the people and 
this skilful lawyer ought to have been able to make some reply to 
his question ; but what they said was what any little child could have 
answered: " The Son of David." Now, every one who had learned 
the least about the Messiah must have known that he was to spring 
out of the family of David. But on their answering this question, 
which they could not avoid, our Lord then added another, which arose 
out of it, and to which they found it difficult to reply : " He saith unto 
them, How then doth David in spirit call him Lord, saying, The Lord 
said unto my Lord.. Sit thou on my right hand, till I make thine 
enemies thy footstool ? If David then call him Lord, how is he his 
son?" The words-quoted are in the one hundred and tenth Psalm. 
The Jews understood these words to describe the Messiah, and they 
understood ricrhtlv — though now they did not receive that Messiah 

O J O J 

when they saw him, notwithstanding that he worked so many miracles 
among them, which showed him to be a most extraordinary person. 
Xow, the Messiah was to spring from the line of David, and so he 
was his son after the flesh, though many generations in distance from 
him; yet David called him Lord. The great Jehovah is represented 
speaking to him, and telling him to sit upon his seat of dignity and 
power; and, in describing this, David, a prophet, speaking of what 
was to come to pass, said, " The Lord said unto my Lord, Sit thou on 
my right hand." Xow, if he were David's son, said Christ, how could 
he be his Lord ? Is a son lord over his father? Certainly not. The 
Pharisees were puzzled, for they looked for some great man to come 
to be their Messiah, and did not see that the Messiah-Christ was to be 



MATTHEW. 75 

not on)y man in his flesh, but also the Son of God, the Lord — Him 
in whom dwelt all the fullness of the Godhead bodily. Since, there- 
fore, they could not see this grand part of the description of the 
Messiah, they could not make out how David called his son Lord, and 
so could not answer Christ, and were put to shame and silence. They 
who truly know Christ, know him now to be David's son and David's 
Lord ; the son of David, as he was a man of his race, and yet the Son 
of God, and the " Lord of all " — reigning over all things, and the 
great Governor of his Church. And on this account they own and 
adore him. 

After this no man durst ask Christ any more questions. 

Christ's Discourse Respecting the Wickedness of the Pharisees* 

MATTHEW XXIII. 

We need only notice, in this discourse of our Lord respecting the 
wickedness of the Pharisees, the principal charges he makes against 
them. 

Verse the fifth. — But all their works they do to be seen of men ; they 
make broad their phylacteries, and enlarge the borders of their 
garments. They were fond of making a show of religion, and did 
everything before men, instead of secretly before God. They wore 
great phylacteries, or pieces of parchment, on their foreheads and on 
the wrists of their left arms, on which were written certain words of 
the divine law, to make the people believe how much they tried to 
remember it. And as the Jews wore fringes on the edge of their 
garments to distinguish them from the heathen nations round about, 
so they, to distinguish themselves from others of their own country- 
men, wore broader fringes than others. 

Verse the thirteenth. — But woe unto you, Scribes and Pharisees, 
hypocrites ! for ye shut up the kingdom of heaven against men : for ye 
neither go in yourselves, neither suffer ye them that are entering to go in. 
By woe is here meant sorrow, misery, and a threatening of dreadful 
punishment for such great wickedness as hypocrisy. By the kingdom 
of heaven is meant, not heaven itself, — for happily no man has power 



76 



THE FAMILY COMMENTARY. 



to shut another out of heaven, — but what is called " the gospel dispen- 
sation," or the time of preaching the gospel to perishing sinners, as I 
have before explained it to you. Now, by trying to prejudice the 
people against Christ — the Messiah who came into the world to open 
the gates of this kingdom and to preach the gospel to the meek — 
they did, as it were, shut the gates of this kingdom against them ; and, 
not contented with refusing to enter in themselves, they both ruined 
themselves and others by persuading them not to enter in. 

Verse the fourteenth. — Woe unto yon, Scribes and Pharisees, hypo- 

crites I for ye 
devoiir widows 
houses, and for 
a pretence make 
long prayer; 
therefore ye shall 
receive the greater 
damnation. It is 
said by some 
writers that the 
Pharisees, to seem 
very holy, prayed 
three times a day, 
and three hours at 
a time, so that 
they must have 
prayed nine hours 

a day. But they did not pray from the heart. They repeated, 
over and over again, some forms of prayer, without their souls 
going out towards God in what they said. They also made money 
by their prayers, and this was their object, which was a vile abuse 
of the design of prayer, which is to ask blessings of God for our- 
selves and others. And, what was worse, under this pretence of 
praying they devoured widows' houses ; that is, they imposed upon 
poor widows — from whom they very often took much of the money 




MODERN HEBRON; SHOWING THE GREAT MOHAMMEDAN 

MOSQUE. 

Hebron was King David's Capital before he Removed to Jerusalem 

It now Contains about 5000 Inhabitants. 



MATTHEW. 77 

left to them for their support — by pretending to pray for them better 
than they could pray for themselves. 

Verse the sixteenth. — Woe unto you, ye blind guides, which say, Who- 
soever shall swear by the temple it is nothing ; but whosoever shall swear 
by the gold of the temple, he is a debtor. People were accustomed to 
offer gifts of gold for the use of the temple, and sometimes to swear 
or make oath that they would give certain gifts. Now, if they made 
oath to do anything, and merely said, " By the temple," or in the name 
of the temple, "I will do it," the Pharisees said they might break their 
promise if they pleased ; but if they swore in the name of the gold 
vessels of the temple they must keep their oath sacred. But our 
Lord said this was wicked, for one sacred promise should be kept as 
much as another ; and if there was any difference in point of dignity 
between the gold consecrated to the temple and the temple itself, the 
temple was the most noble, and the promise made by it ought rather 
to be kept. But He who knows mens hearts saw that this was all 
hypocrisy, and that they made this distinction, as they did that regard- 
ing the altar and the gift upon it, from corrupt and hypocritical 
motives. Christ called these men blind guides, since they pretended 
to guide others in the way to heaven and could not see it themselves. 

Verse the twenty-third. — Woe unto you, Scribes and Pharisees, 
hypocrites ! for ye pay tithe of mint and anise and cummin, and have 
omitted the weightier matters of the law, judgment, mercy, and faith. 
Mint, anise, and cummin are herbs. The Pharisees were very 
particular in giving the priests and Levites the tenth part of the value 
of everything that made their income, even to these small herbs ; and 
they did not lose by it, for the priests made them due returns for 
setting this example. But they were unjust, unkind, and unfaithful to 
others ; and so while they minded trifling things that cost them 
nothing, and turned to their advantage, they neglected to do justice 
and to be merciful, kind, and righteous in their dealings with others. 



;3 THE FAMILY COMMENTARY. 

Christ Foretells the Destruction of Jerusalem. 

MATTHEW XXIV. 

The temple of Jerusalem was a most splendid building, and king 
Herod had expended a great deal for its improvement, so that it was 
so grand that the Jews used to say, " He who has not seen the temple 
of Herod has never seen a beautiful building." 

The disciples one day, having taken particular notice of its fine 
marble columns and curious workmanship, pointed them out to Christ, 
that he might admire them too. Our Lord then told them, " There 
shall not be left here one stone upon another that shall not be thrown 
down M ; which really took place not a very long time afterwards, 
though there was then no probability that so fine and firm a building 
would or could be so easily destroyed. 

The disciples were then more curious to know when this wonderful 
destruction should happen. Our Lord did not satisfy their curiosity, 
but gave them warning how they might know when it was coming on; 
that there should first be false prophets arising who should deceive the 
people; and so it was. Then there should be wars ; and there were 
terrible wars for a long time between the Jews and the Romans, who 
then ruled over them, as between them and several other nations. 
There should also be "famine, pestilences, and earthquakes." There 
should likewise be cruel persecutions and murders of the followers of 
Christ ; and, finally, the gospel should be preached to all other nations 
as well as to the Jews. 

This would be a dreadful time. The Jews must then expect miseries 
never known before in the whole world. God was about to punish 
them for their many and great sins against him, but especially for the 
greatest of all sins— that of rejecting and hating Jesus Christ, the only 
Saviour So dreadful would be the vengeance of the Roman armies 
when once Jerusalem should be besieged, that the moment there was 
an appearance of it, all Christians were advised to escape, and lose 
not a moment, but flee and hide themselves in secret places in the 
mountains. If they were walking to cool themselves on the tops of 



MATTHEW. 79 

their Eastern houses, they must not even return to pack up anything, 
but hasten down outside ; if at work in the field, and their clothes lay 
at a distance, it would be unwise to risk delay by going after them ; 
and unfortunate would the mother be that then had to escape with the 
burden of a child ; or if the siege should happen in winter, miserable 
would it be for the poor creatures who had to hurry over bad roads 
and amidst swelling floods ; or if on the Sabbath-day, when they 
were limited by the law to a short journey, it would hardly be possible 
to escape at all. 

Then Jesus spake a parable or comparison about the fig-tree, and 
told them that these signs of the destruction of Jerusalem which he 
had given them would be as sure guides as were the leaves of the fig- 
tree, when they broke out, guides of the approach of the summer. 
But the exact time was a secret known only to God, though it would 
be sudden as the destruction of the world in the days of Noah. 

The desolation should also be so great that, if but two were 
together, even one of these should perish while the other escaped, 
whether they were laboring in the field or grinding at the mill : " the 
one " should " be taken and the other left." 

Hence he told them all to "watch," and be on the lookout for these 
signs, that they might be ready to escape. 

* 

The Parable of the Ten Virgins* — The Parable of the Talents* — ■ 

The Day of Judgment. 

MATTHEW XXV. 

This chapter is a continuation of the last, and refers to the same 
terrible event — the destruction of Jerusalem. But our divine Lord 
clearly glides from that awful subject into the destruction of the world 
and the day of judgment. 

We must ask you to read the first thirteen verses of the chapter, or 
we shall have no pages to spare to explain much of the parable which 
they contain. It is usually called " The Parable of the Ten Virgins." 
It refers to a custom among the Jews, and still practised among 
people in Eastern nations. When two persons are married, the bride- 



^o 



THE FAMILY COMMENTARY. 



groom goes out at 



night 



to meet his wife. He has his friends with 
him, and she has hers, called here " ten virgins," or young unmarried 
women. Torches and lamps are always carried in these processions. 
Our Lord represents five of the virgins as foolishly forgetting to take 
any oil with them. When, therefore, the party were all in a bustle to 
trim their lamps and to light those which had gone out while they 
had fallen asleep, and to go to meet the bridegroom on his arrival at 
the house of her father, where the bride was, the foolish virgins had 

no time to buy or get oil elsewhere, 
and asked the other virgins to supply 
them. But as the others had only 
oil enough for themselves, they could 
not spare any to their foolish com- 
panions. So the foolish virgins had 
to leave the company to get oil ; but 
before they could get back the pro- 
cession was gone, the party had 
entered the bridegroom's house, and, 
agreeably to their custom, the door 
was shut, and no further admittance 
given to any. 

By this our Lord teaches us that if 
we are not prepared with grace or 
holiness in our hearts when Christ 
comes to judgment, we shall be able 
to get none after ; and, as the foolish 
virgins were shut out of the bridegroom's chamber, so must we in 
such a case be shut out of heaven. 

There is also another parable, which is known by the name of "The 
Parable of the Talents." 

The design of Christ in this parable is to teach us all to use our 
time, and abilities, and money, and whatever we have, diligently, in the 

to promote his glory. These are our talents, 




Ancieni Eas ! i i;x Lamp 






w 



ay we can, 



intrusted to us to use properly. The talent was a fixed weight of 
gold or silver; a golden talent was worth nearly fifty-seven thousand 






MATTHEW. 8 1 

dollars, and a silver one about sixteen hundred and sixty dollars ; but 
some of our talents are of much more value than gold and silver, and 
must be answered for by even the poorest amongst us, for through 
them we must expect to secure to ourselves such unending pleasures 
and joys as all the wealth of earth could not purchase — no, not so 
much as a tithe of it. 

The last thing in this chapter is a grand description of the day of 
judgment. Passing from the destruction of Jerusalem to that of our 
sinful world, our blessed Lord describes his second and final coming 
in all his glory, attended by all his angels and seated on his judgment 
throne. All nations, of all times, shall be raised from the dead and 
appear before him ; and then he shall make one grand division between 
them, and separate forever the righteous from the wicked, just as a 
shepherd would divide his sheep from the goats. 

Sheep and goats are not, indeed, generally seen together amongst 
us ; we have very few goats ; but in some countries abroad, especially 
about the hilly countries in Greece, there are flocks of both sorts of 
animals feeding together. Now, the righteous are often called in 
Scripture by the name of sheep, because they are thought to be good 
emblems of innocent, harmless, and pure persons, while goats, from 
various causes, are emblems of the opposite characters. 

Having separated the two, the great and heart-searching judge will 
place the righteous at his right hand, which is considered as the place 
of honor, and the wicked at his left hand, as a sign of their dishonor ; 
or, to speak in other words, he will mark the righteous with his 
approval and the wicked with disgrace and shame. He will then 
invite the righteous, and say to them, " Come, ye blessed," and intro- 
duce them to his heavenly kingdom ; while to the wicked he will say, 
" Depart from me, ye cursed ! " He will even notice and reward the 
acts of kindness done to those who love him, as if done to himself, 
and will say, " Inasmuch as ye have done it to one of the least of these 
my brethren, ye have done it unto me." While neglect, unkindness, 
and cruelty, shown towards those who love him, w r ill equally be 
marked and punished ; for he will say to the guilty, " Inasmuch as ye 
did it not to one of the least of these, ye did it not to me." " And 



8 2 THE FAMILY COMMENTARY. 

these shall go away into everlasting punishment, but the righteous into 
life eternal." 

The Passover*— The Sufferings of Christ 

MATTHEW XXVI. 

When our blessed Jesus came into the world to save sinners, he 
knew what he had to suffer. He was to die that we might live. And 
now the time of his death began rapidly to approach : and he told his 
disciples that in two days the passover was to be eaten, in remem- 
brance of the eating of the lamb at the escape of the children of Israel 

out of Egypt, and that then he was to be 
betrayed that he might be crucified. 

The disciples soon found that it was but 
too true — they must lose their beloved Lord 
and Master. For " the chief priests, Scribes, 
and elders of the people," who had so often 
shown their hatred to Jesus, because he ex- 
posed their wickedness to the people and 
reproved them for their hypocrisy and other 
ancient winepress. crimes, now assembled together in the palace 

of the high priest, called Caiaphas, and con- 
sulted that they might take Jesus by subtlety and kill him. They, 
however, did not like to venture to do so just at the passover, for they 
feared lest there should be " an uproar among the people." The 
people had received great benefits from Jesus ; many of them and 
their friends, who would travel from all parts of Judea to the feast, had 
been cured of their diseases by his kindness, and had seen the miracles 
which he had done, and it was, therefore, natural to suppose that if 
they had any gratitude about them they would avenge any insults 
offered to him. 

A few days before the passover Jesus came to Bethany, a village 
near Jerusalem, and was invited to eat at the house of Simon the 
leper — very likely one who had been a leper and whom he had cured, 
and so he showed him this gratitude for his kindness. At all events 
he entertained Christ, and it is here related to his honor. 




MATTHEW. 



83 



^nnY^\^i\\\ / imi/t/miiiWMf? 



While Jesus was eating a woman approached him and poured some 
precious ointment on his head, which she had brought in an alabaster 
box. According to our customs this would seem very rude, and par- 
ticularly free behavior in a female. But it was different in the Jewish 
country, and was a mark of very high respect, the ointment being ex- 
pensive and the fragrant smell proceeding from it most grateful to all 
present. Some of the disciples thought the woman was extravagant; 
but Christ knew her motive in what she did, and commended her love. 
Who she was is not exactly certain, as some suppose she was Mary 
Magdalene, out of whom Christ had cast seven devils, and others that 
she was Mary, the sister of Martha and Lazarus. The fame of her 
kind act — her liberal token of love to Jesus — 
was, however, well known and spread abroad 
at that time ; and wherever the gospel was 
preached this was mentioned to her praise. 

And now the moment arrived when the 
sufferings of our gracious Saviour began. One 
of his disciples, Judas — the wretched man ! — 
went to the chief priests and offered to deliver 
up Christ to them for thirty pieces of silver — 
the paltry price paid for a purchased servant, 
about eighteen dollars and fifty cents! They 
durst not take Christ publicly for fear of the 

people, but Judas offered to take them to one of his private retreats, 
and there to deliver him up ; and with the greatest care he watched 
for the most favorable opportunity. 

There were seven days in which the Jews ate their unleavened bread, 
— or bread not made of yeast or anything to ferment it, — and during 
this time the passover was celebrated. You remember that the reason 
of eating this bread was to keep the Jews in mind that they were de- 
livered from Egyptian bondage in the greatest haste, so that they had 
not even time to mix the leaven with their dough, ready made in their 
troughs. 

Jesus sat — or, more properly, leaned or lay down — at the passover 
with his disciples. The first passover was eaten standing, as another ad- 




Ancient Wine- press. 



g 4 THE FAMILY COMMENTARY. 

ditional sign of the haste in which the people were to escape ; but this 
sign was afterwards not used, and now they lay down, leaning on their 
elbows, just as we do on a sofa, this being the fashion in the Jews' 
country, and is still so in that part of the world. While our blessed 
Saviour took the passover, he said to his disciples, " One of you shall 
betray me." So that he showed that he knew what wickedness was in 
the heart of Judas, and that he could have escaped from his treachery 
if he pleased, but he came into the world to give his precious life a 
ransom for sinners. 

His disciples were very sorrowful, and all were afraid lest they 
should be tempted to do so wicked a thing as to betray their beloved 
Lord ; and they asked with great concern, " Lord, is it I ?" Then he 
said to them, "He that dippeth his hand with me in the dish, the same 
shall betray me." They would all do this, for this was the way of 
°ating, taking it out of one dish with their fingers, and not with knives 
aid forks, as we eat; but then this was to show how villainous the man 
would be ; for to eat together was the greatest sign of friendship, and 
so this showed his conduct to be as bad as it possibly could be. Yet 
Judas, in order to disguise himself before the other disciples, daringly 
asked, " Master, is it I ? " and Christ said it was he. 

Jesus then took bread and blessed it, and brake it, and gave it to 
the disciples, as is now done, after his example, at the Lord's Supper ; 
and in like manner he took the cup. When he gave the bread he said, 
" This is my body " — meaning this represents my body — to be broken 
for you ; it could not actually be his body, for his body remained the 
same. So, also, he said when he took the cup, " This is my blood, 
of the New Testament" — that is, this represents my blood to be shed 
for sinners, and represents it by a different sign from that which has 
been used; hitherto the blood of beasts was shed as the sign that he 
was to die, but now and henceforth wine, the blood or juice of the 
grape, was to be the sign. Both of these — the bread and the wine — 
were to be taken, and afterwards to be continued in the church, and 
received by Christians in remembrance that Christ died for them — "for 
the remission of sins " ; that is, the pardoning of sins. 



MATTHEW. 



85 






Gethsemane* — The Sufferings of Christ* 

matthew xxvi. — Continued. 

It was now evening, and probably as late as ten o'clock, or the 
fourth hour of the night, according to the Jewish reckoning, when Jesus, 
after a long and tender conversation with his disciples and an earnest 
prayer for them in their trouble, now so close at hand, left the upper 
chamber, where the Passover feast had been eaten and the Lord's 
Supper instituted, and passed 
through the narrow streets of 
Jerusalem to the eastern gate, 
which led to the Mount of Olives. 
On their way he continued his 
loving exhortations and warn- 
ings to them. "All ye shall be 
offended because of me this 
night," he said ; " for it is written, 
I will smite the Shepherd, and 
the sheep of the flock shall be 
scattered abroad. But after I 
am risen again, I will go before 
you into Galilee." How merciful 
and gracious was our blessed 
Lord in this I He knew that 
these disciples, strongly as they 
were attached to him, would, when the actual time of danger came, 
all forsake him and fly. Yet, knowing that he would be left alone in 
his worst sufferings, he pitied their weakness, and promised to meet 
them again with blessings, after his resurrection. But Peter felt too 
strong in his love for Christ to believe that he should abandon his 
Master. " Though all men," cried he, " shall be offended because 
of thee, yet will I never be offended." The Lord knew Peter better 
than he knew himself, and saw, perhaps, in this very vehemence of 
his protestations that the evil in his heart was struggling with the 




ONE OF THE GATES OF JERUSALEM. 



86 THE FAMILY COMMENTARY. 

good, and would for the time overcome it. He therefore said, very 
quietly," " Verily I say unto thee, that this night, before the cock crow, 
thou shalt deny me thrice." So near was the time of Peter's fall 
and disgrace, and yet so wholly unconscious was he of its approach. 
" Though I should die with thee," he protested, " yet will I not deny 
thee." Likewise also said all the disciples. 

They had by this time descended the slope from the city gate to the 
bridge which spanned the Kidron ravine, crossed it, and were ascend- 
ing the opposite slope of the Mount of Olives. Their destination 
was an inclosed garden or olive orchard, known as Gethsemane, from 
the oil-press which was near it, in which the oil was expressed from 
the ripe olives which abounded in that vicinity. It was in one of the 
secluded hollows of the western slope of the mountain, and was well 
known to the disciples as a place where their Master often went to pray. 

As they drew near to it Jesus began to be in great distress of mind, 
and said to the disciples, while they were yet without the inclosure, 
"Sit ye here, while I go and pray yonder." His anguish of soul 
increased, and taking with him Peter, and James, and John, the three 
who had witnessed his transfiguration, he entered the inclosure. 
Turning to them with every feature indicating his agony of spirit, he 
said, " My soul is exceeding sorrowful, even unto death ; tarry ye 
here, and watch with me." This craving and longing for human 
sympathy is perhaps the strongest evidence we could possibly have 
that he, the Son of God, had taken upon him our nature ; that he was, 
in reality, the Son of God and the Son of Mary, and was a man of 
like passions with us, yet without sin, while he was also the Divine 
Redeemer. Having made this touching appeal to the three disciples 
for sympathy, "he went a little farther [Luke says, "about a stone's 
cast"], and fell on his face, and prayed, saying, O my Father, if it be 
possible, let this cup pass from me; nevertheless not as I will, but as 
thou wilt." After this earnest petition, he rose and came to the three 
disciples and found them sleeping, and said unto Peter, "Simon, 
sleepest thou ? Couldst not thou watch with me one hour? Watch 
and pray, that ye enter not into temptation; the spirit indeed is will- 
ing, but the flesh is weak." " He went away again the second time, 






MATTHEW. 87 

and prayed, saying, O my Father, if this cup may not pass away from 
me, except I drink it, thy will be done." Luke adds these particulars : 
"that there appeared an angel unto him from heaven, strengthening 
him " — a rebuke to his disciples, who, notwithstanding his earnest 
appeals, had not even watched with him. "And being in an agony, 
he prayed more earnestly; and his sweat was as it were great drops 
of blood, falling down to the ground." Amid all this agony, he came 
again to his disciples, and again found them asleep ; and when they 
were roused, they were still so dazed and heavy with sleep that they 
did not know what to answer him. A third time he departed to his 
chosen place of wrestling prayer, perhaps under the shadow of one 
of the old and spreading olive trees, and asked that the divine will 
might be accomplished, at whatever cost of suffering to him; and this 
time his prayer was heard and answered ; strength was given to the 
weakened body, and thenceforth he welcomed the pain and suffering, 
for the sake of the redemption that should follow. Now, as he 
returned to his disciples he saw the lights and torches borne by the 
multitude descending from the gate of the city to the Kidron ravine 
and bridge, and knew that this was the company led by Judas. 
Addressing his disciples, he said, " Sleep on, now, and take your 
rest." The agony which had so crushed his spirit was gone, and he 
now needed not their watchful care, which hitherto they could not 
bestow. Angels had ministered to him. But it was now his turn to 
watch over them, for their enemies, as well as his, were at hand ; the 
hour of their supreme temptation was coming ; as for him, it had passed, 
and therefore he says : " Behold, the hour is at hand, and the Son of 
man is betrayed into the hands of sinners. Rise, let us be going; 
behold, he is at hand that doth betray me." 

Let us pause here, and inquire what was the cause of this terrible 
anguish of soul, which thus for a time overwhelmed our Lord, and 
made his u soul exceeding sorrowful, even unto death!'' That it 
was not the fear of death, not even the painful and ignominious 
death of the cross, is evident from several considerations : he had 
known from the first that he should thus die, had conversed about it 
with his disciples, and with Moses and Elijah, if not without emotion, 



SS THE FAMILY COMMENTARY. 

vet without fear and without distress ; in the twelve or fifteen hours 
which followed his arrest, amid the insolence and insults of priests and 
rabble, of Roman soldiers and malefactors, amid the cruel tortures of 
the thorny crown, the scourging, and the terribly painful death of the 
cross, he manifested not the slightest fear; his calm and dignified 
demeanor awed his judges, and on the cross his pardon of the dying 
thief, his care for his mother, his sublime prayer for his murderers, and 
his calm announcement of the completion of the work of redemption, 
all showed a spirit incapable of fear. 

Weakness and exhaustion of body may have had some, though 
probably but a slight, influence. The previous week had been one of 
great excitement and weariness ; vast multitudes had listened to his 
teachings ; even the Greeks, first fruits of the Gentiles, had sought an 
interview 7 with him ; the Pharisees, Sadducees, and Herodians had 
combined to entangle him in his talk, and all had completely failed ; 
more than once the officers of the temple had been sent out to arrest 
him, and had been prevented only by some sudden change of base, or 
by his eloquence, which disarmed them. The knowledge on his part 
of every step of Judas in betraying him had added to his cares and 
anxieties ; but none of these troubles could have so weighed down his 
spirits or whelmed him in such deep distress. The great cause of this 
fearful anguish was that he, the Sinless One, to w r hom all sin w 7 as so 
loathsome and hateful, was to satisfy the divine law by taking upon 
himself the burden of the sins of the whole world ; he, the guiltless 
and Holy One, was to bear the guilt and impurity of the sinners of all 
the ages. He was to be wounded for our transgressions, to be bruised 
for our iniquities ; the chastisement of our peace was to be upon him, 
and with his stripes we w r ere to be healed. But under this terrible pres- 
sure it was not the divine nature that faltered; that had from eternity 
determined on this plan of salvation, and had foreknown all its details ; 
it was the human body and the human soul which stretched its arms 
outward and upward for sympathy and comfort under this dreadful 
load, and found it at last in sweet submission to the divine will. 
Once more, and but for a moment, in the hours of torture which fol- 
lowed, did this " horror of great darkness " fall upon the dying 



MATTHEW. 



89 



Redeemer ; it was while he was on the cross, when he uttered that 
bitter cry, Eloi, Eloi, lama sabacthani? "My God, my God, why hast 
thou forsaken me ? " But the everlasting arms were again around 
him, and the racked and tortured body rested in the embrace of death. 
But we, too, in this discussion of the causes of his terrible agony, 
have left the Saviour as the betrayer approached him. Judas now 
drew nigh, at the head of a rabble composed of the officers of the 
temple, the night watch, a spall party of Roman soldiers, and such 
servants and hangers-on of the high priest as could be conveniently 
assembled. The Roman soldiers and perhaps the officers of the 
temple wore swords ; the rest of the party were armed with sticks or 
cudgels. Judas, with an infamous hypocrisy, had proposed that in 
order that the officers might be able to 
recognize Jesus he would go up to him 
boldly and kiss him. Accordingly, as soon 
as they were come to the garden the traitor 
hurried forward, and exclaiming, " Peace be 
to thee, Rabbi " (the true translation of the 
" Hail, Master," in the text), kissed him. 
Jesus replied with perfect dignity, " Comrade 
[not "friend," as our version has it, but an 
entirely different word!, for what art thou 

J J . . Offering Salutation in the East. 

come ? " The other evangelists give a few 

items which Matthew has omitted. After this treacherous kiss, Jesus 
stood before the multitude, and asked, "Whom seek ye? They 
answered, Jesus of Nazareth." "Jesus answered, I am he"; and such 
was the dignity and power which accompanied the answer that the 
crowd, awestruck, retreated, and many of them fell to the ground. 
When they had recovered themselves he again put the question, 
" Whom seek ye ? " and again they answered, with bated breath, "Jesus 
of Nazareth." Jesus, ever thoughtful of others, and especially tender 
of his disciples, said, " I have told you that I am he ; if therefore ye 
seek me, let these (my disciples) go their way." As the Roman 
soldiers advanced to seize him, Peter, as recklessly and imprudently 
brave as ever, drew his sword and cut off the ear of a servant of 




9 o THE FAMILY COMMENTARY. 

the high priest. Jesus instantly commanded him to put up his 
sword into its sheath, and apologizing to the soldiers for the rashness 
of his follower, touched and healed the wound. While they were 
binding him Jesus remonstrated with the multitude, saying, "Are ye 
come out as against a thief, with swords and staves, for to take me ? 
I sat daily with you, teaching in the temple, and ye laid no hold on 
me. But this is your hour and the power of darkness." When the 
Roman soldiers had bound his hands behind his back, and moved 
forward with their prisoner to the high priest's palace, all the disciples 
fled, under the apprehension that they too would be arrested ; but 
John and Peter, loth to leave their Lord, followed on at a safe distance, 
and John first, and Peter later, entered the palace hall ; Peter sitting 
with the servants to see the end. 

In the meantime the priests and elders tried to obtain some wit- 
nesses to testify that Christ had said something in their hearing that 
was very wicked, and according to their law deserved death. Now, 
none could say this in truth; so they were obliged to get false wit- 
nesses ; that is, pay some bad men to say anything they wished, to 
justify them in pronouncing sentence on him. These vile men then 
declared that they had heard Christ say that he could destroy the 
temple and rebuild it in three days. Christ had, indeed, said to the 
chief priests, more than three years before, when he had driven the 
traffickers and money-changers out of the temple and they asked him 
for a sign of his authority, " Destroy this temple, and in three days I 
will raise it up " ; but this saying of his had reference to his own body, 
the temple which enshrined the living God, as the temple at Jerusalem 
was supposed to enshrine the divine Shechinah ; and he had not said 
that he could destroy that temple. But it was evident, even to them, 
that this testimony was worthless ; so the high priest tried if he could 
get Christ to say something that would suit their purpose better, and 
adjured him to tell them whether or not he was "the Son of God." 
" Thou hast said," said Jesus, — that is, thou art right, — " I am the Son 
of God." Then the high priest rent his clothes, declared he had 
spoken blasphemy, and that there was no further need of witnesses. 
Had he not been the Son of God he would, indeed, have spoken 



MATTHEW. 91 

blasphemy, but they would not believe that he was so, though he had 
done miracles enough in the land to prove it, and therefore they now 
seized the opportunity of putting to death the Lord of Life and Glory. 

And now the servants and soldiers spit in his face, struck him, 
slapped his cheeks, and, having blindfolded him, asked him to tell 
them who did it. This was horribly wicked : and they are as horribly 
wicked who make sport with the name of Jesus and use it triflingly or 
in jest. Take care never to sport with sacred things. 

Peter was all this while sitting among the servants of the high 
priest, when one of the maids espied him out, and accused him of 
being a disciple ; but Peter was afraid of suffering in the same way, 
and so denied it. He then left his seat and went to the porch or en- 
trance of the high priest's hall ; but there he was again discovered by 
another maid, and then he swore that he knew nothing of Christ. 
After this some more persons charged him with being one of Christ's 
followers, and they said that his dialect proved he came from the same 
part of the country. Peter again cursed and swore, probably worse 
than before, and said he knew nothing of Christ. Those that curse 
and swear show most plainly that they can not belong to Christ, so 
Peter took a most effectual and wicked method to disguise himself. 

Jesus had warned him of this, and told him that before the cock 
should crow twice he would deny him thrice. His words now came 
to pass ; the cock crowed — Peter remembered it — his heart was ready 
to break — he thought how wicked he had been, and, going away, he 
" wept bitterly." This was a sign that he sincerely repented ; but no 
weeping bitterly can ever wash away the foulness of your sins and of 
mine ; that can only be done by faith in the blood of Jesus Christ, 
which alone can bring healing to the wounded soul and take away its 
guilt and defilement, and which "cleanseth from all sin." 

The Sufferings of Christ — -His Death. 

MATTHEW XXVII. 

We left Christ in the hands of the chief priests and elders, con- 
demned to die ; but they had not full power to kill him — they could 



92 THE FAMILY COMMENTARY. 

only show how much they desired to put him to death. About two 
years before this the Romans, who had conquered the Jews, had taken 
from them the power to execute any, and therefore another council 
was held to know what further to do. So they bound Jesus and led 
him to Pilate, the Roman governor who was placed over them, in 
order that he might execute the sentence which they had passed upon 
him. 

While this was doing Judas' conscience became so troubled for 
having basely delivered up his innocent Master that he went and 
threw down the money which, for his wicked act, he had received from 
the chief priests and elders, and he said, " I have sinned, in that I have 
betrayed the innocent blood." But the priests, even more hardened 
than he, said, " What is that to us ? see thou to that." As much as to 
say, that is your concern, Judas, and not ours ; our end is served, and 
so you may do as you please; and if you have betrayed the innocent, 
the fault is yours, and not ours. 

Christ having declared himself to be the Christ or Messiah, — the 
Son of God, — the Jews thought they had excellent grounds on which 
to accuse him to the Romans. They had a notion in their heads that 
the Messiah was to be their king, as David and others had been before ; 
and so they thought that by Christ owning himself to be the Messiah 
he professed also to be their king. This was their own fancy, for his 
kingdom was not of this world, but spiritual; he never intended to sit 
upon an earthly throne, but to reign in the human heart, making it 
obedient to him from love. This fancy of theirs they told to Pilate 
as truth ; and as the Romans would be jealous of any one claiming 
the throne — as Herod was when Christ was born — they thought they 
could bring a charge of treason against Christ. Pilate being informed 
of this asked, " Art thou the King of the Jews?" Jesus said unto him, 
"Thou sayest" ; meaning, "I am." He explained, as John tells us, to 
Pilate that his kingdom was not of this world, and Pilate understood 
it. To the other false charges of the Jews he would make no reply. 

Now, there had been a custom introduced by the Romans — perhaps 
to win the hearts of the lower orders of the Jews — to release some 
prisoner at the time of the passover. So Pilate fixed upon Barabbas, 



MATTHEW. Q o 

a most notorious thief and murderer, and proposed to the Jews to 
determine which of the two should be set at liberty, Barabbas or 
Christ. He believed Christ to be innocent, and proposed this Barab- 
bas, whose life none could well wish to be spared, that the innocent 
Saviour, whom he set in contrast to him, might escape. But the chief 
priests and elders managed to persuade the people to demand Barab- 
bas. Astonished at their choice, Pilate then asked what was to be 
done with Jesus, and they said, " Let him be crucified ! " 

Crucifixion was a cruel, lingering, and disgraceful punishment. 
Cruel, for the criminal had to bear his cross to the place of execution, 
and then, faint and weary and heartbroken, he was stretched upon the 
wood, which was something like the letter T. On the top part his 
arms were extended and his hands nailed to the wood ; and on the 
upright part his body was to hang, supported by his nailed hands, and, 
being at full length, his feet were nailed to the lower part. The cross 
was then lifted up, and with a jerk it was thrust into a hole in the 
ground, thus adding to the poor victim's sufferings. The criminal 
sometimes lingered a long time before he expired, and was killed at 
last. This mode of putting to death was only practised on wicked 
servants, thieves, robbers, and murderers, and the vilest of men ; and 
it showed, indeed, the bitter and horrid malice of the wicked Jews 
against the innocent Saviour that they wished him to suffer no less 
a punishment; and they thought that this would frighten all his 
followers, as well as make them ashamed of him. 

Pilate was shocked at the Jews, yet he had not courage nor upright- 
ness enough to refuse them their wicked request ; so, to quiet his owl 
conscience in giving up the innocent Saviour to be put to death, he 
took some water and washed his hands before all the people, which 
was a custom to show that a man took no part in the murder of any 
person ; and he said, " I am innocent of the blood of this just person, 
see ye to it." Then answered all the people and said, " His blood be 
on us and on our children " ; that is, " we will bear the blame, what- 
ever may happen from it, so let him die; we care nothing for the con- 
sequences, we are not afraid of them." 

Oh, miserable people ! His blood was afterwards upon them indeed I 
7 l, 



94 



THE FAMILY COMMENTARY. 



Nearly their whole nation were butchered, enslaved, driven into per- 
petual banishment, and scattered among all nations, as they are to this 
day; and the Romans, whom they used as the tools to do their wicked 
deed, were the men that afterwards executed the Divine vengeance. 
" It is a fearful thing to fall into the hands of the living God." 

Jesus was scourged, stripped, dressed in mockery in a scarlet robe, 
like a pretended king ; a crown of thorns w T as made and put upon his 

head, that his tender tem- 
ples might be pierced and 
made to bleed ; and a reed, 
or cane, was put in his hand 
as a sham scepter. All of 
this the Saviour submitted 
to with the greatest meek- 
ness. Then, to finish their 
mockery, the Jews bowed 
their knee to him, and cried, 
" Hail, king of the Jews ! " 
Now they spit upon him 
out of contempt, and smote 
him on the head with the 
reed, and finally took off his 
mock robes and led him 
away to be crucified. 

On their way to the place 

of execution they met with 

a man of Cyrene, named 

Simon, thought by some to 

have been attached to Christ; and as they feared that our blessed 

Lord could hardly live to be crucified, having suffered so much, they 

made Simon carry the cross. 

At length they came to a spot called Golgotha, and there " they gave 
him vinegar to drink mingled with gall; and when he had tasted 
thereof he would not drink." Compassionate people usually mixed a 
drink to cheer the spirits of the victims going to execution, and to 




CHRIST BEARING THE CROSS. 



MATTHEW. 9- 

stupefy their griefs ; but none offered to soothe the blessed Jesus. 
Vinegar would have quenched his thirst, but gall mixed with it was 
nauseous indeed ! 

And now he was stripped naked, and his garments were parted by 
lot among the soldiers who were engaged in his execution; and, 
being crucified, the soldiers sat down to watch him, lest his disciples 
should take him. 

It was usual to write the offender's accusation, and to have it affixed 
to the cross. Pilate wrote that of Christ : " This is Jesus, the King of 
the Jews." 

Two thieves were crucified with him, at the same time and place. 

As the cross was placed by the roadside, the mob from Jerusalem 
that passed by it wagged their heads in derision at Jesus, and reviled 
or blasphemed him, and told him that if he was the Son of God he 
ought to show it by coming down from the cross! He was, indeed, 
soon to show that he was the Son of God, but it would be in another 
way, after their malice was satisfied, by rising from his tomb. The 
chief priests and scribes also united in mocking him, and said if he 
would come down from the cross they would believe him. These 
priests and scribes knew that he had wrought wonderful miracles, yet 
they would not believe him ; and now they had filled up the measure 
of their iniquity, and must bear their guilt. One of the crucified 
thieves also mocked him. 

At noon-day — called by the Jews " the sixth hour " — there came on 
a darkness, which lasted for three hours, and spread over all the land. 
And at the ninth hour, or " three o'clock in the afternoon," Jesus cried 
with a loud voice, saying, " My God, my God, why hast thou forsaken 
me?" and so his human nature sank upon the cross. Some thought 
that he cried out from being so thirsty, and handed him some vinegar 
in a sponge put upon a reed ; and now Jesus cried with a loud voice, 
and gave up the ghost, or yielded up his spirit. 

Oh, what were his sufferings ! His bodily sufferings were indeed 
great, but these were nothing compared with those of his soul. For 
God to forsake him at that moment, how awful ! But why did God 
forsake him ? God hates sin. The innocent Jesus then bore our sins. 



9 6 



THE FAMILY COMMENTARY. 




This was the reason why he yielded to death. The Jews were wicked 
in killine him, and did it all of their own accord and out of the malice 
of their own hearts ; but they could not have killed Christ if he had 
not willingly given himself to their malice and cruelty. And this that 
in his death he might bear the sins of all his people, for he himself 
was innocent, and it was these sins that caused God to withhold his 
comforts from him. Well may we adore the blessed Jesus for such a 
display of love. But, if he cried out beneath the weight of man's 
euilt, what must those sinners endure who will not believe in him and 
be saved, and so doom themselves to bear the weight of their own 
guilt forever ? 

But besides the great darkness, the veil of the temple was rent from 

top to bottom, the earth quaked, and 
even the rocks were split asunder. 
The thick tapestry veil was rent, as 
a sign that all that was sacred in the 
ceremonies of the law was now over, 
and those ceremonies of no use ; for 
the great Saviour and sacrifice was 
now come, and he had finished his 
work for guilty men. The earth 
quaked, perhaps as a sign of the 
dreadful shaking which was soon to 
befall the whole Jewish nation; and 
the rocks were split asunder to shame the hearts of the people, more 
hardened than those rocks. 

These things convinced the soldiers who watched Jesus and the 
centurion who commanded them that he was no common person ; and 
they were struck with fear, and said, " Truly, this was the Son of God." 
Many women also, who followed him from Galilee, were witnesses 
of his crucifixion ; among whom " was Mary Magdalene, and Mary the 
mother of James and Joses, and the mother of Zebedee's children." 

On the evening of this day, when the Jewish Sabbath was about to 
begin, the body of Jesus was obliged to be removed; and Joseph of 
Arimathea, a rich man, and secretly attached to Christ, went to Pilate 





Interior of a Rock Sepulchre. 





THE WISE AND THE FOOLISH VIRGINS. 

Then shall the kingdom of heaven be likened unto ten virgins." 



Matt. XXV, 














THE WIDOW'S MITE. 

This poor widow hath cast more in, than all they whicn have cast into the treasury. 

Mark XII, 43. " " ' 



MATTHEW. 99 

and begged his body, which could not be taken down and buried with- 
out permission being given by the Roman governor. Leave being 
granted, "he wrapped it in a clean linen cloth, and laid it in his own 
new tomb, which he had hewn out in the rock " — for the sepulchres of 
the Jews were made in rocks ; " and he rolled a great stone to the 
door of the sepulchre, and departed." 

The day following, the chief priests and Pharisees went to Pilate, 
and, fearing lest the disciples should steal the body of Christ and say 
it was risen, they begged that they might have the tomb guarded. So 
they made all as sure as they could, and sealed the stone that nobody 
might remove it, and set a watch or guard of soldiers to prevent any 
one approaching. This was one of the happiest events that could 
have taken place, because it furnished in the end the surest proofs that 
Jesus was not stolen away, but that he arose from the grave. 

The Resurrection of Christ. 

MATTHEW XXVIII. 

It is reckoned that Christ lay in the tomb thirty-six or thirty-eight 
hours. At the dawn of day, on the first day of the week, Mary Mag- 
dalene and Mary, the wife of Cleophas, went to the sepulchre, still 
desiring to see the dear remains of their beloved Lord. " And, behold, 
there was a great earthquake : for the Angel of the Lord descended 
from heaven, and came and rolled back the stone from the door, and 
sat upon it. His countenance was like lightning, and his raiment 
white as snow : and for fear of him the keepers did shake, and became 
as dead men." These keepers were Roman soldiers, the most cour- 
ageous men in the world ; but they were frightened at the scene. If 
the resurrection of Christ was so awful, what must his coming to Judg- 
ment be ! How will the guilty quake then ! 

When the women approached the sepulchre the Angel spoke kindly 
to them, and told them that the Lord was risen, and desired them to 
tell the glad news to the disciples, who were greatly discouraged at 
his crucifixion and death, and they were to assure them he would soon 
meet them in Galilee. 



ioo THE FAMILY COMMENTARY. 

The women ran with all speed to tell the disciples, but on their way 
Jesus himself met and saluted them ; and they fell at his feet, and held 
them, and worshiped him: and he repeated the orders to go into 
Galilee. 

But what did the Roman soldiers do ? They were set to guard the 
body of Jesus, and yet he had escaped. How could they escape pun- 
ishment for this ? They went into the city and told the simple story 
how it happened, and how terrified they were. " They showed unto 
the chief priests all the things that were done"; how that there 
had been a very great earthquake, and a very surprising appearance ; 
for one like a young man descended from the clouds, whose counte- 
nance was like lightning, and his raiment white as snow, which filled 
them with astonishment and dread; that he rolled away the stone from 
the sepulchre, and then sat upon it; and that some women coming to 
the sepulchre were shown by him where the body had been laid, but 
was now gone ; and how that after they had recovered themselves 
from the fright they had themselves examined the sepulchre, and the 
body was certainly gone ; and sure they were that the women did not 
carry it away, nor any others ; all which they thought proper to relate 
to the chief priests ; partly on their own account, to clear themselves 
from the charge of bribery, corruption, sloth, and negligence ; and 
partly that the chief priests might consider what further was best to be 
done. 

Now, it would not do to bring the guards to trial for letting Jesus 
escape, for they would have defended themselves by telling the truth, 
and only have spread the account of the resurrection more abroad. 
So it was settled that a story should be made up that the disciples 
came by night and stole the body away while the guards slept; and 
the elders gave the soldiers a large reward to keep the resurrection 
secret. But this story, after all, was a very poor one ; for it was not 
very likely that the timid disciples, who all forsook Christ and fled, 
would have stolen his body from the Roman soldiers ; nor that all the 
guards would have been asleep ; and even if they had, it was more 
than probable that some would have roused up, and the disciples 
would then have endured their vengeance. And then it was very 



MATTHEW, 



IOI 



strange that the Roman soldiers should have been saved from punish- 
ment after they had slept upon their watch, which by their laws was 
deemed a heavy crime ; but it was settled that the Jewish elders 
should explain the matter to the Roman governor if the affair came 
under his notice, and that so the soldiers should not be injured. The 
bungling nature of the story shows that the soldiers told a lie, and 
that they could not prevent the resurrection of our blessed Saviour, 
though they were even set to watch his tomb. Either they were 
asleep or awake : If awake, why should they suffer the body to be 
taken away ? If asleep, how could they know that the disciples took 
it away? How could they, then, state that it was stolen? Then, 
again, the evidence of the apostles furnishes us with arguments of 
the clearest and most powerful kind: (i) They were poor, uninfluen- 
tial, and timorous creatures ; (2) the 
number of them forbids collusion, 
for the witnesses to the resurrection 
were very many ; (3) the facts they 
avow were apparent to their own 
eyes ; (4) the concurrence ul all 
their testimony; (5) they gave their 
evidence before Jews, heathens, phi- 
losophers, rabbins, courtiers, and 
lawyers ; (6) they bore evidence 
right at Jerusalem, in the synagogues and the praetorium; (7) their 
evidence was just at the time of the occurrence, when everything was 
being investigated, or seemingly so, by those in authority; and (8) the 
motives prompting the testimony must have been for truth's sake, for 
all knew that in so testifying they were exposed to the enmity and 
persecution of the Jewish authorities. 

The story, reported by the Jews even to this day, is a delightful en- 
couragement to our belief that Jesus Christ arose from the dead on 
the third day ; but not the only proof we possess, for the eleven dis- 
ciples went into Galilee, and there he met them after his resurrection, 
and he commanded them to go and preach the gospel to every crea- 
ture ; to tell men the glad tidings, or good news, that he had died to 




Mourners. 



io2 THE FAMILY COMMENTARY. 

save sinners, and that whosoever believed in him should never perish; 
and that he had risen again, and was therefore an ever-living Saviour, 
to whom all sinners might look for salvation to the end of time. 
When any professed sincerely to believe their message, they were to 
baptize them, in the name of the Father, and of the Son, and of the 
Holy Ghost — i. e., in the name of the blessed Trinity; and this was 
to show that in like manner the Holy Spirit would purify their hearts 
who truly believed in him, and was to be a bold avowal before 
the world that they were the followers of Him who was crucified. As 
a further proof that those baptized were his followers, they were to do 
all his holy commands, and then all of them might expect his blessing 
and favor, " even unto the end of the world. Amen." 




GOSPEL ACCORDING TO ST. MARK 



Or written by Mark, under the direction of the Apostle Peter, through whose ministry, doubtless, Mark was converted 
That this Gospel received the sanction of Peter, and was received into the Christian Church upon his authority, is 
conceded. St. John had seen it, with the other two Gospels, and wrote his own as supplementary to them. Papias 
speaks of the writings of Matthew and Mark as existing at the beginning of the second century, when he talked with 
the disciples of the Apostle. This, with the other Gospels, was known to Justin Martyr in the second century, when it 
was read in all the churches ; and during the latter part of the first and the former part of the second century, the 
apostolic authors, Clemens, Hermes, Barnabas, and Ignatius, made use of it, as also of the other Gospels. But we need 
not add to these statements the list of evidence showing that this Gospel, though not written by an Apostle, — as in the 
case of Luke's Gospel, — was received as authentic, was divinely inspired, and was indorsed as such by the Apostles them, 
selves ; this latter fact inducing the early church to receive it at once into the canonical books. It carries with it the stamp 
of the Holy Spirit, and stands before the mind of man as a monument with foundations deeper and summit higher than 
any human conception. It is remarkable for its simplicity and clearness, and is usually regarded as a model record of 
facts. It is divided into sixteen chapters, and furnishes most of the things given in Matthew, adding thereto some 
further particulars. 



V ^ARK is shorter than Matthew. It is a repeti- 
tion of the same history by another hand, with 
MB here and there some few facts not mentioned 

by Matthew. Some of these, therefore, are all 
that need be added in this place. 

In the fourth chapter we have the Parable of 
the Seed, which appears to have been de- 
livered at the same time that the Parable of the 
Sower was, as we have read in Matthew, but 
was not mentioned by him with that parable. 
Thus, that nothing important might be lost, 
one Evangelist has supplied what another 
has omitted, as well as confirmed the truth 
of all that the other has said. 

The parable given by Mark is contained in the verses between the 
twenty-fifth and the thirtieth, of the fourth chapter. 

In the seventh chapter Mark gives us the particulars of Christ's 
curing a deaf man: " And he put his fingers in his ears, and he spit, 
and touched his tongue. And looking up to heaven, he sighed, and 
§aith unto tiirri, Be opened," and his deafness was cured, and " he 

103 




I04 THE FAMILY COMMENTARY. 

spake plain." Most likely he might have once had his hearing, and had 
learned to speak a little, but having lost his hearing early in life, he 
could learn no more; but now with his hearing he learns also to 
speak. This kind action of Christ made the people look upon him 
with admiration, and they said, " He hath done all things well; he 
maketh both the deaf to hear and the dumb to speak." 

In the eighth chapter is related the cure of a blind man at Bethsaida, 
on whose eyes he spat, and he put his hand upon them. And the man 
directly saw men as trees walking : he could not exactly make out 
their shape from a tree. He put his hands on his eyes a second time, 
and then he saw clearly : teaching us, perhaps, to persevere in the use 
of proper means. But both in this case and in that of the deaf man the 
means were only signs ; they could never have cured the man if 
administered by a common physician ; these were miracles- — things 
not of a common kind, and showed that he who performed them could 
only be the Son of God. 

In the last chapter we have some further particulars about Christ's 
resurrection, and his encouragement to his disciples to preach his 
gospel and work miracles in his name, which would prove that their 
message was divine, and establish the truth of it at its beginning, 
before all the world. They were to cast out devils, who then pos- 
sessed the bodies of men, just as Jesus had cast them out ; they had 
to speak new languages which they had never learnt, so as to be able 
to tell men of every country about the way of salvation through Jesus 
Christ ; they were to take up serpents without being bitten or endan- 
gered by them ; if any attempt should be made to poison them, 
the deadly potion, which would kill other persons, should do them no 
harm ; and if sick persons were brought to them to be cured, they 
should only lay their hands upon them and they would recover. You 
must, however, remember that there was this great distinction between 
the miracles performed by Jesus and those performed by his disciples, 
— that Jesus did all his by his own power, and without using any 
other name ; but the power which the disciples had was not their own, 
but only what he gave them, and they were to work miracles only in 
his name. These miracles are not now needed, because we have so 



MARK. 105 

many proofs left us that they were done by the first ministers, and the 
religion of Jesus is everywhere spread and spreading without them. 
Mark further informs us more than Matthew, as he not only men- 
tions Christ's command to his disciples, but the effect of their obeying 
it, and preaching the gospel to every creature ; for " they went forth 
and preached everywhere, the Lord working with them, and confirm- 
ing the word with signs following." Amen * 

*As the observance of the Christian SaDbath— the first day of the week — instead of the Jewish 
Sabbath — the seventh day, or Saturday — commenced soon after the ascension of Christ, it may be 
as well to explain the reason of the change here. The setting apart of one day in seven for the 
worship of God is older than the Hebrew nation or the Jewish religion. It dates from the creation 
of man; and at first was, unquestionably, the seventh day, as that was the day of the completion 
of the creative work. All nations which are wholly or partially civilized adhere to this practice, 
which is founded in nature as well as in revelation; but in the lapse of time they have selected 
different days ; so that almost every day of the week is the Sabbath of some nation. The Jews 
adhered to the seventh day ; but the early Christians, and especially the Gentile Christians, felt 
that they should rather observe the first day of the week (our Sunday), since our Lord rose from the 
grave on that day, and his resurrection was a cardinal point in their faith. Some of the Jewish 
Christians, in the apostles' time, observed both days; but it was not easy to do this, and very early 
the Christians were distinguished from the Jews as those who observed the first day of the week for 
religious worship. God requires one-seventh of our time for his service, and that day is best for it 
which commemorates the resurrection, and is most generally observed. 



GOSPEL ACCORDING TO ST. LUKE 

Or, written by Luke, the companion of Paul during his most active labors and severe sufferings. It was extant at 
a very early period, and was received as of divine authority by the infant church from the time of its publication. 
Some uncertainty hangs about Luke's early history and his position among the followers of Christ. The sanction of 
the Apostle Paul, and the early and unanimous reception of the Gospel of Luke as divinely inspired, and its insertion 
into the Scripture canon, are alone sufficient proof of its heavenly origin. It furnishes many parables, discourses, 
miracles, and events omitted by the Gospels preceding it, whilst some already recorded are omitted. The style of 
Luke is distinguished from that of other New Testament penmen by its pureness and classical finish, aside from its 
occasional use of Hebrew and Syriac idioms. It is divided into twenty-four chapters, evidently written for the instruc- 
tion of Gentile Christians. 



The Birth of John the Baptist* 



LUKE I 



AM 




UKE is thought to have been the same mentiotie 
by the Apostle Paul in the last chapter of his 
epistle to the Colossians, where he speaks of 
"Luke,- the beloved physician." 

This Evangelist tells us some particulars 
about the birth of John the Baptist which are not 
mentioned by the other three — that his father 
was a priest of the name of Zacharias ; that 
his mother's name was Elizabeth, and that she 
was sprung from the race of Aaron ; that they 
were both very good people, and walked together 
in the holy ways of God; and that John the Baptist was born when 
they were " well stricken in years," or quite old. 

This remarkable forerunner of Christ was born, like him whom he 
was to honor and proclaim, in a very honorable and wonderful way. 
John's father, Zacharias, was burning incense in the temple, while the 
people " were praying without," when an angel appeared to him and 
told him that his son should be born, and that he must call him John 
—a name which means the grace and favor of God ; and this was to 
show that God's grace would be upon him in a very striking manner, 

106 



id 




THE ANNUNCIATION OF CHRIST. 

" Hail, thou that art highly favored, the Lord is with thee : blessed art thou among women, 

Luke I, 28. 




: ' 






CHRIST IN THE PHARISEE'S HOUSE. 

' And he said unto her, Thy sins are forgiven."— Luke VII, 4-8. 



LUKE. 1Q g 

He was to be separated from the world, like the ancient Nazarites (Num- 
bers vi, 3), to drink " neither wine nor strong drink" ; and God would 
bless his preaching, so that he should turn many of the children of 
Israel to the Lord their God. He should have the same holiness, 
courage, and zeal as Elias, or Elijah, to turn the disobedient into the 
ways of wisdom. Zacharias, though a good man, doubted the truth 
of what the angel told him, and asked for some sign from which he 
might have better reason to believe that what he said would come to 
pass. The angel told him he should be dumb till the child was born, 
and this should be a sign, and, at the same time, a reproof for his 
doubting the message which God had sent. 

The people wondered that Zacharias should remain so long in the 
temple, and when he came out he had lost his speech, as the angel 
had said. Elizabeth, his wife, at length had a son; and when he was 
to be circumcised at eight days old, he had his name given to him. It 
was usual to name the son after the father, and the friends and rela- 
tives present would have had him called Zacharias, but Elizabeth 
having been informed in writing by her husband of all that had taken 
place, in obedience to the command of the angel would have him 
called John. The friends, however, asked the father what he would 
have him called ; and he by signs asked for a writing-tablet, or little 
table made of brass, wood, or wax, — used in those days, — and wrote 
or scratched upon it, as they then did, with an iron pen, " His name is 
John. And they marvelled all." 

No sooner had Zacharias obeyed the divine command than his 
tongue was unloosed, and he spake as before. 

This event, which caused so great wonder among all present, was 
soon reported throughout the hill country of Judea, where they dwelt ; 
and all that feared God were filled with awe at this extraordinary 
child, and anxiously waited to see for what purpose he had been sent 
into the world. 

His father, Zacharias, was then " filled with the Holy Ghost," or the 
Holy Spirit inspired him to prophesy about the coming of Christ. 
And John grew up, but loved retirement, and went into desert and 
lonely places, no doubt God holding sweet communion with his spirit, 



no THE FAMILY COMMENTARY. 

or talking, as it were, with his holy mind ; and so he remained till he 
came to proclaim Christ's coming, " preaching in the wilderness of 
Judea," as we have already seen in Matthew. 

The Birth and Early Days of Jesus Christ* 

LUKE II. 

About the same time that John the Baptist was born Jesus was 
born also ; John was born not more than six months before Christ. 
At this time Caesar Augustus, who was the second Emperor of Rome, 
reigned over that empire, which had become so large from its con- 
quests that it was called " all the world." Judea, you know, was then 
tributary to it, or paid taxes to the Roman government. But a par- 
ticular sort of tax was now determined on by the Emperor, which 
is called a poll-tax, or tax upon the head of every person; and 
to make sure of all the subjects in the empire they were obliged 
to attend in person at an appointed place, and be enrolled, or 
entered in a book. 

It is a remarkable fact that the Emperor had resolved on this 
tax twenty-seven years before; but disturbances in the empire dis- 
tracted his attention, and it was only now, when all the world w r as at 
peace, that he had time to attend to it. See here how Providence 
overrules all things ! Had he been able to carry his purpose into effect 
before, then the mother of Jesus would not have been there with 
her husband Joseph, and Jesus would not have been born in Beth- 
lehem, but at Nazareth, where he was afterwards brought up. But 
if he had been born at Nazareth instead of Bethlehem, then the pro- 
phecy respecting him would not have been fulfilled, as recorded in 
the fifth chapter of Micah and the second verse, and the fact that he 
was the true Messiah would have so far been doubtful. But here 
the ambitious views of a Roman Emperor to fill his coffers with 
money were made to bring about the fulfilment of God's promise to 
his church, by bringing the parents of Jesus to Bethlehem, the place 
prophesied of, where he was born. 

At this time one Cyrenius was governor of Syria, which was an- 



LUKE. 



in 



nexed to Judea, and he had the management of the tax. And every 
one went to his own city where he was born or the place where his 
inheritance lay; and as Joseph's family sprang from David's city, and. 
indeed, from David himself, though Joseph was now a poor man, he had 
to go up to Bethlehem. 

The city was so crowded that there was no room for the infant 
Saviour and his mother in the place called by us the Inn, though 
rather a sort of 
1 o dgi ng-place 
only. He was, 
therefore, born and 
lodged in a place 
for the accommo- 
dation of cattle. 

Now, there were 
some shepherds 
in the fields near 
Bethlehem who 
were on the hills 
watching their 
flocks at nicfht to 
preserve them 
from beasts of 
prey, when an 
angel appeared to 
them, surrounded 
with a bright 
glory, and told 

them not to be afraid, for he came not to hurt them, but to tell them 
the glad news that the long-expected Saviour was born. And a 
multitude of other happy spirits joined the first messenger, and sang 
in the sweetest strains — " Glory to God in the highest, and on earth 
peace, good-will towards men " ; that is, glory be to God in the highest 
heavens, and let all the happy spirits there praise him, for peace is 
now to dwell upon earth in Christ, the great peacemaker between 




SIMEON AND INFANT SAVIOUR. 



II2 THE FAMILY COMMENTARY. 

God and guilty men, and every kind of blessing will proceed from 

him. 

And when the angels departed the shepherds went to Bethlehem 
and saw Jesus, as the messenger had exactly described him, " wrapped 
in swaddling clothes," or bound closely up, as was the custom in 
many countries about a hundred years ago, instead of infants having 
their limbs free, as they are now; and he was "lying in a manger." 
And they told every one they knew what wonderful things they had 
seen, and praised God for his great mercy in sending a Saviour into 
the world. Let us praise him, too. 

After this Jesus was circumcised, and by this rite became a Jewish 
citizen, entitled to the covenant blessings promised to Abraham and 
his seed. Then he was redeemed, another custom of the Jews ; for 
when God slew all the first-born of the Egyptians, he protected the 
Israelites, who, according to his command, given through Moses, had 
sprinkled the lintels and posts of their doors with the blood of the 
Passover lamb ; and from that time he kept up the remembrance of 
this mercy by demanding the first-born to be consecrated to him ; 
"for," said he, by Moses, "all the first-born of the children of Israel 
are mine, both man and beast : on the day that I smote every first- 
born in the land of Egypt, I sanctified them for myself." Instead of 
giving them up, however, to the service of the tabernacle, — which was 
consecrating them entirely to God, as the Levites were, — " the first- 
born of man might be redeemed for five shekels," or about two 
dollars and eighty cents of our money, which went to the service 
of the sanctuary. As no mention is, however, made here of the per- 
formance of this custom, it is supposed by some that " in case of 
poverty the priest was allowed to take less, or perhaps nothing." Our 
Lord's mother also presented her offering, a further custom usual 
on such an occasion. Had she been able she ought to have presented 
a lamb for a burnt-offering and a dove for a sin-offering ; but as she 
was poor, and not able to purchase a lamb, she took two turtle-doves ; 
for so the Lord had ordered by Moses : " If she be not able to bring a 
lamb, then she shall bring two turtles, or two young pigeons ; the one 
for a burnt-offering, and the other for a sin-offering: and the priest 



LUKE. 



lA J 



shall make an atonement for her, and she shall be clean." This cus- 
tom was to teach the Jews, and us also, that we ought to thank God 
for all our mercies, and that we should express our unworthiness of 
them by confessing our sins — we must present the sin-offering 
together with the burnt-offering. 

While the infant Jesus was in the temple there came in a good old 
man named Simeon, who had been anxiously waiting for the coming 
of the Messiah ; and God having shown him by his Holy Spirit that 
the Saviour, whom his heart desired to see, had come, he took him up 
in his arms, and blessed God that he had lived to see him, and said 
he could now depart in peace, since he had 
seen God's salvation. " One Anna, a pro- 
phetess," who was eighty-four years of age, 
also entered the temple, and " gave thanks 
unto the Lord, and spake of" Jesus "unto 
all them that looked for redemption in Jeru- 
salem." 

Luke omits to tell us of the flight into 
Egypt; but that was told us fully in Mat- 
thew. 

After these things Joseph and Mary, with 
the infant Saviour, " returned into Galilee, 
to their own city, Nazareth." 

And the child Jesus was brought up at 
Nazareth, under the care of his parents, and 

he " waxed," or grew, " strong in spirit," giving signs of a wonderful 
mind and of great piety, for " the grace of God was upon him." 

When Jesus was twelve years old his parents went up to the temple 
to the feast of the Passover, in remembrance of the deliverance from 
Egypt, and he went with them. Probably this was his first Passover, 
and something now occurred which made the Evangelist Luke take 
notice of him at this age. For when the feast was over, and they re- 
turned with a number of other families that had gone for the same 
purpose, Jesus remained behind. His parents did not miss him till 
the end of the day ; for, as he was amiable and beloved by all who 
8 J, 




Turtle-dove. 



lt4 THE FAMILY COMMENTARY. 

knew him, they supposed that he was among some of their friends and 
acquaintances on the road ; but not hearing anything of him, they be- 
came uneasy, and went back the next day to Jerusalem, and it was not 
till the third day that they found him. But where was he? Not in 
bad company, for he never stood in the way of sinners ; nor was he at 
play, for he was of an age to learn, and he was improving his time and 
erettiner knowledge from the doctors of the temple. The teachers 
of the law were used to instruct the young there, and they were 
allowed to ask any questions they pleased for the purpose of learning. 
Jesus had, therefore, placed himself at their feet, and was " both hear- 
ing them and asking them questions." "And all that heard him were 
astonished at his understanding and answers." 

His parents wondered to find what he was about and to see 
how much he was approved. And his mother gently chided him for 
having given them so much alarm for his safety ; but he replied " Wist 
ye not," or know ye not, " that I was about my Fathers business ?" or, 
"in my Father's house?" 

His mother remembered this and other sayings, and waited to see 
what more wonderful would happen as he should grow up to become 
a man. 

So they returned to Nazareth, and there he lived, obedient to his 
parents and growing in favor "both with God and men"; his be- 
havior, says the pious Dr. Doddridge, "being not only remarkably 
religious, but so benevolent and obliging as to gain the favor and 
affection of all that were about him." 

You will observe that most of these interesting facts about the birth 
and early days of Jesus Christ are not mentioned by the Evangelists 
Matthew and Mark and are only given us by Luke. 

Christ Persecuted at Nazareth* 

LUKE III, IV. 

We shall now glance at some other matters mentioned by this 
Evangelist which have not been before noticed, and run through 
many chapters. 



LUKE. II5 

Luke tells us the exact time when John the Baptist made his first 
public appearance. It was in the fifteenth year of the reign of 
Tiberius Caesar, Pontius Pilate being governor of Judea ; and, as the 
dominions of Herod the Great had been divided after his death, Herod 
Antipas, one of his sons, was tetrarch of Galilee and Perea ; or ruler 
of one-fourth of Herod's kingdom ; and his brother Philip tetrarch of 
another fourth part, which was the region of Iturcza and Trachonitis — 
the name which was now given to the tract of land on the other side 
of Jordan, which had formerly belonged to the tribe of Manasseh; and 
Lysanias was tetrarch of Abilene, a province of Syria, whose terri- 
tories extended to Lebanon and Damascus and had many Jewish 
inhabitants. At that time, also, Annas and Caiaphas were high 
priests ; not that there were two high priests at one time, but Annas, 
who had been high priest several times, had so managed as to 
have five of his sons and one son-in-law (Caiaphas) appointed high 
priests when he was not in office himself; and he generally ruled 
when they were high priests in name. 

The third chapter contains a long list of names, like the first chapter 
of St. Matthew. They are, however, reversed in their order, and 
somewhat different, but both are designed to trace up the genealogy 
of Jesus Christ through its proper line ; that is, to show who were his 
forefathers after the flesh. Matthew traces it forward from Abraham 
down to Joseph ; and Luke traces it backward from Joseph, the son, 
by adoption, of Heli (who was the brother of Jacob, the real father of 
Joseph) to Adam. It is supposed that Heli was the elder brother, but 
had no sons, and so Jacob's son was called his, according to the Jew- 
ish law. There is a tradition that Mary was the daughter of Heli, 
which may be true, but this genealogy does not state it. 

John the Baptist having been thrown into prison by the wicked 
Herod, Jesus left Perea and went into Galilee. 

There his fame had already spread, and he went from place to place, 
teaching in the synagogues, while every one admired him, and declared 
" they never heard such preaching in all their lives." " And he came 
to Nazareth," where he had been brought up, and, as his custom was, 
" he went into the synagogue on the Sabbath, and stood up for to 



n6 



THE FAMILY COMMENTARY. 



read," for this was a constant part of the Jewish worship. "And 
there was delivered unto him the book of the prophet Esaias," or 
Isaiah ; the former being the Greek and the latter the Hebrew for the 
prophet's name — -just, for instance, as Louis Philippe was the French 
name for the king of the French, and Lewis Philip the English name 
for the same king. " And when he had opened the book/' or unrolled 
the volume, — for the Hebrew Scriptures were written on long pieces 
of parchment, fastened at each end on sticks, and so rolled up, — he 
found the place where it was written as in the forty-first chapter of 
Isaiah, and the first, second, and third verses. Having read the pas- 
sage, " closed the 




and rolled 
up, he " sat 



book, 
it 

down," as the 
Jews used to do, 
to preach, while 
11 the eyes of all 
them that were in 
the synagogue 
were fastened on 
him," being very 
curious to know 
what he was going 
to say about a text 
which they knew 
described the Messiah. And he then discoursed upon the passage, 
and told them that the Scripture was that day fulfilled in their hearing. 
His words were so full of grace, both in the precious truths which 
he uttered and in the way in which he uttered them, that all his 
hearers were exceedingly surprised ; but yet they could not forget that 
he was the son of the humble Joseph, and had been brought up at 
Nazareth under his care, "and they said, Is not this Joseph's son?" 

Jesus knew what they thought. And he said, " Ye will surely say 
unto me this proverb, Physician, heal thyself." You have worked 
miracles abroad, now do so at home. " Whatsoever we have heard 



OLIVE-PRESS. 










P^- 1 - 




"BUT A CERTAIN SAMARITAN HAD COMPASSION ON HIM."-Luke lO: 33. 




CHRIST IN THE TEMPLE WITH THE DOCTORS. 

"And all that heard him were astonished at his understanding and answers. "-Luke II, 47. 



LUKE. 



119 



done in Capernaum, do also in thy country." And he said, " Verily, 
I say unto you, no prophet is accepted in his own country'' — which was 
another proverb, or common saying. By this he meant that his mira- 
cles would be thrown away upon them ; for they would still think from 
whom he was descended and wonder at what he did, as they now 
wondered at what he said, but they would not believe in him as the 
true Messiah. In the days of Elias, or Elijah, though there were 
many widows living in Israel, he performed the miracle of multiplying 
the cruse of oil for a widow of Sarepta, a city of the Gentiles ; and in 
the time of Eliseus, or Elisha, the prophet, though there were many 
lepers in Israel, he cured none but Naaman, who also was a Syrian and 
a heathen. So our blessed Saviour intimated he would do miracles 
for and in the presence of heathen rather than before them, for he 
knew they were so hardened that they would not believe in him. 

This faithful address turned their admiration into rage, and, rising 
up in a tumultuous manner, without any reverence to the place or 
day, they violently cast him out of the synagogue, and out of the city, 
too, and brought him to the very brow of the mountain on which their 
city was built, that they might cast him down headlong and dash him 
to pieces. But Jesus, when he had permitted their madness to go 
thus far, confounded their sight in such a miraculous manner that he 
passed through the midst of them unknown, and w r ent away to 
the neighboring city of Capernaum, where he abode for some time. 

We have given you the latter part of this account in the words 
of Dr. Doddridge, because we think we can not possibly make it more 
plain. 

Christ's Miracle of the Draught of Fishes* — Christ Raises the 
Widow's Son* — The Penitent Woman* 

LUKE V-IX. 

While our Lord was at Capernaum we find him continually en- 
gaged in doing good, teaching in the synagogue, and instructing 
the people at all other opportunities. Where he went he was 
attended by crowds, and on one occasion they were so great that they 



120 



THE FAMILY COMMENTARY. 



u pressed upon him to hear the word of God, as he stood by the lake 
of Gennesareth." Seeing two fishing vessels near the shore he went 
into one of them, and, pushing off a little way from the shore, he there 
" sat down and taught the people out of the ship:' 

The fishermen who owned the vessels had been very unsuccessful 
in their last nights labors, for they had toiled all the night and taken 
nothing. When Christ had done preaching, and feeding them with 
food for their souls, he now thought of their bodies also, and he desired 
them to launch out into the deep, and let down their nets for a draught 
of fishes. They had little hope of success, but, in obedience to Christ's 
word, they were disposed to try. The nets were let down, and they 
drew them up so full of fishes that one of them broke, and the fishes 
taken so overloaded both the vessels that they began to sink. All 
were astonished ; and Simon Peter, who was one of the party, with 
his partners, James and John, the sons of Zebedee, fell down on his 
knees, and cried out, " Depart from me, for I am a sinful man, O Lord " 
— meaning that he was not worthy of the high honor of having Jesus 
on board his vessel and of continuing in his presence. Jesus encour- 
aged the timid man, and told him that he would employ him in a far 
nobler work, and that henceforth he should catch men. And so it 
came to pass when — if we compare the gospel to a net — he caught 
3000 souls at once by his preaching, as we shall read in the Acts of 
the Apostles. Matthew and Mark have given no more of what hap- 
pened at this time than merely that Christ sat down in the ship and 
taught, so Luke has supplied what they omitted. 

In the sixth chapter of Luke we find a beautiful discourse of our 
Lord's, something like that which we call the Beatitudes, in the begin- 
ning of Matthew. That, however, was delivered on a mount, and this 
on a plain ; and on examining them and comparing them together, we 
find them differing very much, though parts of the former discourse 
were repeated in this, it being another assembly. 

In the seventh chapter the Evangelist informs us of Christ's raising 
to life the son of the widow of Nain. He was just at the moment 
entering into that city, and a number of his disciples and followers 
were with him ; and on approaching the gate he met a funeral proces- 



LUKE. i2i 

sion. The dead person was a young man — the only son of a widow. 
The custom was not to inclose the body in a coffin, as with us, but to 
carry it on an open bier, borne on the shoulders, just merely covering 
the corpse with a cloth. The poor widow followed in great sorrow, 
weeping intensely over her great and overwhelming loss. And who 
could help her ? She seems to have been much respected, and so was 
her son, by the large concourse that attended the funeral ; but her 
friends and neighbors could only pity her. Jesus pitied her too, for he 
had a heart full of tenderness, as he has now; but he could do some- 
thing more for her than mere mortals — he had power even over death ; 
and so he said kindly to the widow, " Weep not. And he came and 
touched the bier, and they that bare him stood still, and he said, Young 
man, I say unto thee, Arise. And he that was dead sat up, and began 
to speak ; and he delivered him to his mother." 

In the same chapter we have also an account of a woman that had 
been a notorious sinner, who entered the house where Christ was din- 
ing with one of the Pharisees. He, as usual, was engaged in speaking 
the words of instruction, and she listened to him with the greatest 
attention. Every word touched her heart, and as his feet lay bare on 
the couch, according to custom, the tears fell in a shower from her eyes, 
and bathed them all over. She, perceiving this, wiped them with the 
tresses of her hair, which hung loose about her shoulders ; and then, not 
thinking herself worthy to anoint his head, she kissed his feet, and 
poured upon them some liquid perfume. The Pharisee was surprised 
that a holy prophet, as Jesus professed to be, should allow a woman 
of such a class to approach him ; and though he did not speak, Jesus 
knew what he thought. And he told him there were two debtors ; 
and the one owed five hundred pence, and the other fifty. As they 
were unable to pay, their creditor kindly forgave them. Now, he would 
ask the Pharisee, which of these was likely to love the kind creditor 
most? "Why," said the Pharisee, " the one who had most forgiven 
him." " Rightly said," answered our Lord ; " now thou hast not had the 
sense of pardon as this woman. My words touched her heart ; she has 
sincerely repented ; her many sins are forgiven her, and she therefore 
loves me much." 



T?? 



THE FAMILY COMMENTARY. 



Some think that this is the same woman that we read about in the 
twenty-sixth chapter of Matthew ; but many who have carefully studied 
their Bible think otherwise, and for these reasons : the story told by 
Matthew happened in Bethany, this in Galilee ; that in the house of 
Simon the leper, and this in the house of Simon the Pharisee ; that 
was but two days before the death of Christ, and this a considerable 
time before ; the ointment that woman poured was poured upon his 
head, and this upon his feet. 

In the second verse of the eighth chapter we have mention made of 
" Mary called Magdalene," or Mary of Magdala, so called, just as Jesus 
was called Jesus of Nazareth ; for Magdala was the place of residence 
of this Mary, as Nazareth was that of Jesus. Out of this woman our 
Lord cast seven evil spirits, which, I have before remarked, were 
suffered then in an extraordinary manner to torment the minds and 
bodies of men. Few persons can, without considerable reflection, form 
the slightest idea of the gratitude and love toward Christ that must 
have moved the poor afflicted creatures whose lives were converted 
from misery to a full degree of health and bodily comfort. Among 
them not the least favored by this " Physician of all physicians " was 
this Mary, who became a faithful follower of her Lord. 

The Seventy Disciples sent forth* — The Inquiring Lawyer ♦-—The 
Good Samaritan, — Martha and Mary* 

LUKE X. 

In the tenth chapter we are told that, besides the twelve apostles 
whom Jesus chose to be witnesses to his truth and to declare it to the 
world, he also sent forth seventy disciples, who were to go in company 
with each other, two one way and two another way, and so with the 
whole. 

And now he mentioned the awful state of Chorazin and Bethsaida 
— cities where he had preached and performed his glorious miracles, 
so that the inhabitants, if they had reflected, must have seen that he 
was the true Messiah, the Son of God, and have repented and believed 
his words. Instead of which they rejected him, in spite of all the 





THE GOOD SAMARITAN 



LUKE. 



T25 



words he spoke and the mighty deeds he performed to prove that his 
message was divine — and so now they must perish. Tyre and Sidon 
were very wicked cities, but these were more wicked ; for Tyre and 
Sidon had never heard nor seen such things as were made known to 
the people of Capernaum and Bethsaida. 

Encouraged by their divine Lord, the disciples went forth ; and, 
having gone on their circuit, they returned and told their Master of 
their great success, and that they had even cast out devils at the men- 
tion of his authority. He then told them that he saw Satan when he 
was, for rebellion, 
cast out of heaven 
quick as light- 
ning, and he still 
foresaw that his 
power on earth 
should be de- 
stroyed. They 
should trample 
on venomous 
creatures and re- 
ceive no hurt ; 
but much more 
should the 
preaching of his 
word break down 
the power which 

evil spirits might have over the minds of men. Yet they were not 
to glory in being able to perform miracles, for they could do nothing 
without his aid and might ; but they ought indeed to glory when he 
told them that their names were " written in heaven " ; and that as citi- 
zens were often enrolled, or their names written in the books of cities 
where they dwelt, so they were considered by him as the citizens of 
that happy place, as much as if such a book of their names were actu- 
ally kept there. 

While our Lord was talking to the seventy disciples, a lawyer — or 




MOUNTAINS ABOUT JERICHO. 



i 2 6 THE FAMILY COMMENTARY. 

one of the writers and expounders of the Jewish law — came to him 
and said, 4k Master," or Teacher, " what shall I do to inherit eternal 
life ? " Our Lord asked him what he read in his own law. And he 
said he found there that he was to love God with all his heart, and his 
neighbor as. himself. "Do this," said Jesus, "and thou shalt live." 
This is the grand proof of our religion : if we truly love God and 
endeavor to do the best sort of good to our neighbors. The lawyer 
next inquired, "And who is my neighbor?" Jesus told him in the 
interesting parable of the Good Samaritan. 

This parable begins at the thirtieth verse of this tenth chapter. I 
must merely tell you that the road from Jerusalem to Jericho was, and 
still is, very dreary, and has always been a lurking-place for robbers, so 
that it was called the " bloody way"; that priests and Levites often 
traveled that road, for some thousands of them lived at Jericho, and 
they had frequent occasion to go to Jerusalem ; that the Jews and 
Samaritans hated each other greatly, and so the kindness of the good 
Samaritan in relieving a poor injured Jew, while even his own priest 
and Levite cruelly passed him by, was so much the more to be ad- 
mired ; and that the two pence mentioned by our Lord mean Roman 
pence, which were worth about seventeen cents each. We will end 
all we shall say about this parable by the words of our divine Lord to 
the lawyer; and when you meet with an enemy in distress, do not be 
revenged upon him, but "go and do likewise." 

This chapter closes with an account of a visit which Jesus paid to 
Martha and Mary, two pious sisters who lived at Bethany, a village 
about two miles from Jerusalem. 

May my young readers all have grace to choose Mary's good part, 
and, like her, by faith sit at Jesus' feet and hear his word ! 

Jesus teaches his Disciples to pray,— The Parable of the Rich Fool. 

— The waiting Servants. 

LUKE XI, XII. 

Our blessed Saviour often retired to pray; and he taught his dis- 
ciples to pray what we call the Lord's Prayer, which is repeated here 



LUKE. 12? 

and which we have before seen in the sixth chapter of Matthew. In 
this, however, are not mentioned all the things we may ask ; for we 
find many other prayers, or parts of prayers, in Scripture, as David's, 
and Solomons, and Daniels, and those contained in the epistles, espe- 
cially of the apostle Paul. 

And here he particularly reminds his disciples that when they pray 
they must be in earnest. And he tells them that if any of them hap- 
pened to be out of bread, and a friend should come to see him late in 
the evening, and he should be obliged to borrow some, as the Jews 

(used to do of each other, it might happen that the house would be 
shut up at which he might knock. But, then, what will he do ? Will 
he go away ? No, he will knock and knock again. 
By this our blessed Lord would teach his disciples, and us also, that 
we must not pray in a hurry, but keep on knocking at the door of 
mercy, and earnestly ask, as if we wanted indeed to have ; and if the 
man's friend was obliged to give him bread on account of his pressing 
him so much, then much more would our gracious Father in heaven 
give good things to them that ask him. 

In the twelfth chapter Luke relates the parable of the Rich Fool, as 
we call it. I should like you to read it from the sixteenth to the twenty- 
first verse. Our Lord describes in it a rich man, who had large 
barns, full of what his lands had produced, and so much stock that he 
did not know where to put it. So he resolved to build new barns in 
the room of the old ones, and to make them larger. And then he 
thought, " How happy I shall be ! I have many years yet to live, and 
my soul and body may be both at ease : so I will eat, drink, and be 
merry." But he never thought of thanking God for his wealth or lay- 
ing any of it out for his glory. So just as he fancied he had got all 
things to his mind, God sent death to him, and spake to his conscience 
by his Providence: "Thou fool, this night thy soul shall be required of 
thee ! " How important is gratitude to God ! 

In the thirty-fifth verse our Lord says, " Let your loins be girded 
about, and your lights burning ; and ye yourselves like unto men that 
wait for their lord, when he will return from the wedding." Among 
the Jews weddings took place at night. The servants, therefore, would 



I2 8 THE FAMILY COMMENTARY, 

have to sit up for their masters, and must keep their lamps trimmed 
ready to light them. If the lamps went out it would be a sign of 
negligence, or that, instead of watching, they were asleep. The gar- 
ments being long, like a morning gown, it was also usual to tuck them 
up and gird them close round the waist if anything needed to be 
quickly done. By mentioning these customs our Lord would show 
the disciples and us that, as his servants, we should always be ready 
to meet him at his coming. Death, at his command, will take away 
all that we have ; but as one would watch a thief expected to come at 
midnight, so ought we to be upon our watch, and then, when called to 
die, we shall not be taken by surprise. The faithful steward, who uses 
his time and talents for the divine glory, shall be richly rewarded ; but 
he who presumes on his Lord's delaying, and does wicked things, 
must suffer the most dreadful consequences. As the faithless and dis- 
obedient servant was, by the Jewish people, scourged with stripes, so 
shall all such receive the sorest punishment, and that punishment "shall 
be the greater for those who have been taught good things and choose 
to do those that are bad. 



The Parable of the Barren Fig Tree, — Of the Highest Seat — Of the 
Lost Piece of Money* — Of the Prodigal Son* 



LUKE XIII-XXIV. 



My limits now oblige me unavoidably to pass over many things in 
this gospel which I should be glad to explain to you ; but there are 
many parables given by this evangelist which we do not find in the 
others, and as I wish particularly to explain them, I must beg you to 
place your Testament before you, and refer to and read them before 
you read my short remarks, which I hope, by God's blessing, will be 
some help to you in the right understanding of them. 

The first is the Barren Fig Tree (Chap, xiii, 6-9). 

Explanation. — The tree referred to by our Lord was a sort of white 
fig; which, if it did not bear fruit in three years, rarely bore any at all. 
This tree represented the unbelieving Jews, whom God had favored 
with great privileges, and sent his prophets and his Son among them 










¥.-:■■ 



THE GOOD SHEPHERD. 
And when he hath found it, he layeth it on his shoulders, rejoicing."-Luke XV, 5. 







THE PRODIGAL SON. 

His father saw him, and had compassion, and ran, and fell on his neck. "-Luke XV, 20. 



LUKE. 



131 



to call them to repentance; but still they had not glorified him. Still, 
he had been patient with them, and had not punished them as they 
deserved, but all in vain. His kind care over them must therefore 
soon cease, and they be ruined like a tree cut down. 

In the fourteenth chapter, from the seventh to the eleventh verses, 
we have the parable of the Highest Seat. 

Explanation. — We have some ceremonies among us about taking a 
seat, but in the East the ceremonies are much greater. The Persians 
in particular, when invited to a feast, 
will wedge themselves in at the table 
just at the place where they suppose 
their rank entitles them to sit. The 
master of the feast may, however, 
raise any one as high up the table as 
he pleases. The Greeks have the same 
custom at their wedding feasts, and if 
any take places higher than they ought, 
they are very likely to be put lower 
down. 

Our Lord here teaches us "that 
pride will have shame, and will at 
last have a fall." 

The Prodigal Son is a most de- 
lightful parable, from the eleventh 
verse to the end of the fifteenth Carob Fruit ^l^Z Produ;al S ° n) and 
chapter. 

Explanation. — This parable represents to us the Jews under the 
character of the eldest son ; they having long been treated as God's 
children, while the Gentiles were not so; and how they felt themselves 
mortified when our blessed Lord gave them to understand that the 
Gentiles should be also blessed in the Christ, the true Messiah. It 
shows us, also, how the sinner, choosing his own way, goes afar from 
God, our common Father, and so from real happiness. And it points 
out the folly of those young persons who will break through every 
restraint and have their own way, which most frequently brings on 




itf THE FAMILY COMMENTARY. 

misery, and often ruin. It likewise teaches us at the greatest extreme 
of misery and wretchedness not to despair, but to go to a merciful 
God, who will look upon our tears, will hear our supplications, and 
will yet receive us graciously into his tender mercies, through Jesus 
Christ our Saviour. 

The sixteenth chapter begins with the Unjust Steward, and it is 
contained in the first eight verses. 

Explanation. — "This world," says one, " is a house; heaven, the 
roof; the stars, the lights ; the earth, with its fruits, the table spread ; 
the Master of the house is the holy and blessed God ; man is the 
steward, into whose hands the goods of this house are delivered ; if he 
behave himself well, he shall find favor in the eyes of his Lord ; if not, 
he shall be turned out of his stewardship/' We see in this parable 
that one step of sin leads on toward another, and that he who begins to 
cheat will soon easily go on cheating. Roguery is, however, sooner or 
later discovered, and then it ends in the disgrace of the offender. Yet 
bad as it is to act unjustly toward man, it is worse when we consider 
that we can not do wickedly toward others without breaking God's law. 
Such a steward must break the sacred command, "Thou shalt not 
steal " ; and God marks those who wickedly break his righteous laws. 

In the nineteenth and following verses we have the parable of the 
Rich Man and Lazarus. 

Explanation. — The expression " Abraham's bosom," used here, was 
used among the Jews to express heaven. We must remember that 
this is only a parable, and that the happy in heaven and the wicked in 
hell are too far apart ever to talk with each other. 

In the seventeenth chapter is a short parable which we call the Ser- 
vant in the Field. It is to teach us that when we serve God ever so 
diligently we have only done our duty, and have merited nothing 
from his hands. 

In the eleventh and following verses we read of ten lepers whom 
Christ cured, but out of the ten only one gave him glory for what he 
had done. Was not this ungrateful ? But ask yourself, How many 
mercies have I received and have forgotten to praise God for them ? 
11 In everything give thanks," and bless the kind Giver. 












LUKE. 



i33 




Ancient Signet Rings. 



The eighteenth chapter begins with the parable of the Unjust yudge, 
which, as the introduction of it tells us, is to teach us " that men 
ought always to pray and not to faint," for if the unjust judge could be 
wearied to do what the poor widow needed, surely God will not suffer 
those who love him to plead with him in vain. 

The last parable that requires our notice in this book is that of the 
Pharisee and the Publican. It is in- 
cluded in the tenth and following verses. 
The Pharisee represents those who think 
there is merit in their performing their 
religious duties, and who hope to be 
saved by them; while the publican 
represents the humble-hearted sinner, 
who feels no pride in praying, but only 
feels his need of God's mercy. 

" God resisteth the proud, but giveth grace to the humble." 
In this gospel there is an account given of Zaccheus, the publican, 
or tax-gatherer, who was very rich : and as Jesus was passing through 
Jericho, he wished much to see him. But he was a very short man, 
and could not see among the crowd, so he got up into a sycamore or 
kind of fig-tree. Jesus looked up and called him by name to come 

down, for he meant to go with him to 
his house. Zaccheus was delighted at 
this, but many were mortified, and, no 
doubt, many of the Pharisees, for they 
said that Jesus was gone to be a guest 
with a sinner. Yes, Jesus Christ " came 
into the world to save sinners." And 
now the heart of Zaccheus was touched 
by his grace. He had been an oppressive and unjust tax-gatherer, 
and had wronged those of whom he had collected, to enrich himself. 
But he was not ashamed to confess his sins, and to make recompense 
to those whom he had injured, and so to repent. Jesus saw that he 
was sincere. He knew, too, that his heart was ready to receive him 
as his Saviour. Zaccheus becoming blessed, would now be a blessing 




Ancient Signet Rings. 



i 34 THE FAMILY COMMENTARY. 

to others. " This day/' said Jesus, " is salvation come to this house, 
forasmuch as he also is the son of Abraham." Publicans, though 
Jews, were reckoned by them but as heathens ; but now Zaccheus 
is blessed with faithful Abraham ; like him, he would command his 
children and his household to walk in the ways of holy obedience. 
The salvation of Zaccheus was an example of Christ's design in 
coming into the world, " to seek and to save that which was lost." 

In this gospel there are also several particulars concerning the cruci- 
fixion, the resurrection, and the ascension of Christ which are not found 
in the other gospels. Among those relating to the crucifixion are : 
his praying for his murderers, " Father, forgive them ; for they know 
not what they do " ; the petition of the dying thief, and his prompt 
pardon by the Saviour; the commending his spirit into the hands of 
his Father just before his death. In regard to the resurrection, we 
have two angels appearing to the women ; Christ's appearance to the 
two disciples going to Emmaus; and to the eleven in Jerusalem. As 
to his ascension, Luke gives a more particular account of it, both here 
and in the first chapter of Acts, than any of the other Evangelists. 
He is also the onlv Evangelist who drives the command of Christ that 
tb^y should remain in Jerusalem until they received the Holy Spirit. 






GOSPEL ACCORDING TO ST. JOHN 

Written by John, '■ the disciple whom Jesus loved," the son of Zebedee, brother of James, and cousin of our 
Lord. His relations to the Saviour were more intimate even than those of his brother James and of Peter. He wrote 
this Gospel probably twenty years or more after the other Gospels were in circulation. His purpose in writing it seems to 
have been not to repeat the incidents of the birth and youth of Christ, which the other Evangelists had already given 
with sufficient fullness ; nor to describe many of his miracles (he mentions only eight, six of which are not found in the 
other Gospels), or recount his parables, which had already been done ; but to demonstrate to the disciples at Ephesus, 
and to the world, that Jesus ions the Sou of God. In doing this he necessarily supplies many particulars which his 
more intimate intercourse with Christ enabled him to know more fully than the other Evangelists, and he gives' special 
prominence to those teachings of Christ in which his divine nature was asserted and demonstrated. As instances of 
this, his conversation with his earliest disciples, with Nicodemus, with the Samaritan woman, with the Jews after the 
miracle of healing the impotent man at the pool of Bethesda, after the feeding of the five thousand, and on several 
other occasions at Jerusalem ; at the raising of Lazarus, in the temple, and in his long and tender interview with his 
disciples the evening before his betrayal, may be adduced. It was incidental to this purpose that John gives a much 
fuller account of the Saviour's labors in Judea than the others, their narratives being mostly occupied with his life and 
labors in Galilee. His accounts of the trial, the crucifixion, and the resurrection of Christ are, as was becoming in the 
principal eye-witness of all three, more full and definite than those of any of the other Evangelists; and this also aids 
his main purpose — to demonstrate that " the Word was made flesh and dw^lt among us." This Gospel has always been 
accepted by the church as authentic and inspired ; of late years infidels and rationalistic writers have attempted to show 
that it was written in the second or third century after Christ, and was not genuine ; but they have signally failed. It is 
divided into twenty-one chapters. The last two verses of the twenty-first chapter are supposed to have been added by 
the elders of the church at Ephesus, at whose request the Gospel was written. 



w 



Account of John the Evangelist — John the Baptist's Testimony to 

Christ. 

JOHN I. 

HE Evangelist John was distinguished as " that 
m disciple whom Jesus loved." Jesus loved all his 
disciples, but John was particularly honored by 
him, sat near him, and leaned upon his bosom. 
When Jesus shone in such glory on the " high 
mountain," John was one of the three disciples that 
saw him. He was, likewise, one of the three that 
saw his agony in the garden. To him also was 
committed the care of Mary, the mother of Jesus, 
hen he died on the cross. History informs us that he lived till he 
was very old, and, while the other disciples were martyred, he was 
suffered to die a natural death. 

9 i, 135 




i36 



THE FAMILY COMMENTARY. 



As we find things in Mark and Luke which are not in Matthew, so we 
find things in John which are not in either of the other Evangelists. 

John does not 
repeat the account 
of the birth of 
Jesus Christ, for 
that had been suf- 
ficiently done by 
the other three 
Evangelists; 
those who follow- 
ed the first hav- 
ing told us about 
matters omitted 
by him, that noth- 
ing important 
might be wanting. 
And throughout 
this Evangelist 
the history of 
what Jesus did is 
not so much re- 
lated as what he 
said. 

In the other 

Evangelists we 

are told about the 

things which 

Jesus performed, 

from which we 

must conclude 

that he was more 

than a mere man, for no man could do the miracles which he 

did ; and there are also expressions used at different times which 

point out that he was a divine person. But John treats more 




HE CAME TO NAZARETH, AND WAS SUBJECT UNTO THEM. 












JOHN. 137 

largely on this point, and begins his gospel by declaring that Jesus 
Christ is God. 

Christ is here called " the Word." We will tell you why : because 
he it is that speaks all divine things to us ; we know the word of God 
only through him. 

He who is called " the Word " is also called God ; " and the Word," 
says John, " was God." 

He was in " the beginning" ; in the beginning of time, and there- 
fore he was from eternity, before time begun. The world was not "in 
the beginning," as eternity is called, but w r as from the beginning, 
The world can not have existed as this divine Word has existed, 
ecause — as is elsewhere said of him — "he was before all things, and 
by him all things consist." * He must have been before the world, 
because he made the world ; for John adds, " All things were made 
by him ; and without him was not anything made that was made," 
Now, we have seen in Genesis that " in the beginning God created the 
heaven and the earth " ; so that it is clear he who is here called " The 
Word " is the same that is there called " God." 

John further says, " in him was life": all living beings derive their 
life from him, and nobody can give life but God. Men can make a 
fine statue, but all the men in the world can not give it life ; God 
alone must do this. But in this divine " Word was life." 

" And the Life was the Light of men." The world must have been 
in gross darkness without him. We could have known nothing about 

* It has been well said that "while Matthew begins his genealogy of Christ with Abraham, and 
Luke traces it back to Adam, John goes back to ' the beginning,' before the creation of the earth 
or the universe. To him the creation of man seems to be a modern and recent occurrence. His 
genealogy dates from eternity." Our readers should also notice the similarity between the com- 
mencement of this gospel and that of the book of Genesis. The old revelation of God's will and 
the new both start from " the beginning " of all things ; but while the Old Testament only brings 
us to the hill-tops, from whence we may see the first signs of the dawning of the Sun of Righteous- 
ness, — the coming of the light of the world, — the new bears us up, as on angels' wings, till we can 
see, from the walls of the Jerusalem above, the end of all earthly things, and the creation of the 
new heavens and the new earth, wherein dwelleth righteousness. In the Scriptures, then, we have 
the whole history of God's dealings with man — past, present, and future; from that remote period 
far back of the ages of the geologist when the plan of salvation was first conceived in the mind of 
God, to that period in the future when the earth and heaven, that now are, shall pass away, and, 
the judgment being ended, the saints of all ages shall reign forever with their glorified Lord. 



i 3 8 THE FAMILY COMMENTARY. 

God and the way to heaven but through Jesus Christ. Where he is 
not known even the wisest men did and still do worship carved fig- 
ures of different materials, believing them to be God. 

This " light shined in darkness, but the darkness comprehended it 
not." " The world by wisdom knew not God." When Jesus Christ 
appeared men could not see his glory ; they were even so blind that 
the miracles which proved him to be no mere man could not convince 
them. 

" There was a man sent from God, whose name was John. The 
same came for a witness, to bear witness of the light — that all men 
through him might believe. He" [John] "was not that light, but 
was sent to bear witness of that light. That was the true light which 
lighteth every man that cometh into the world." The heathen have 
the light of reason, which God gave to them ; and we have the light of 
revelation, or of the gospel, revealed — or made known to us — by his 
Holy Spirit. 

" And the Word was made flesh, and dwelt among us : and we 
beheld his glory, the glory as of the only begotten of the Father, full 
of grace and truth." 

Now, think a little on what John has here said. Though his lan- 
guage, being about uncommon matters, is expressed in a way not 
directly to be understood, — on account of our being so used chiefly to 
common concerns, — yet by a little thought it becomes very clear. 

The Word — which spoke the mind of God, and was God ; which 
made all things, and is the life and light of all men — was borne witness 
to by John the Baptist, who came preaching a few months before Jesus 
openly showed himself in his ministry ; and that " Word " was the 
Lord Jesus Christ himself, who " was made flesh " when he took our 
nature and was born in Bethlehem ; who " dwelt " some time in the 
world; whose "glory "the apostles saw — in the deeds he did, in the 
heavenly truths which he taught, in his transfiguration on the mount, 
and in his ascension to glory, of which we shall hereafter read. 

John attracted much attention by his bold and singular way of 
preaching ; and the Jews made inquiries of him if he was the Christ — 
the. Messiah foretold by the prophets. John replied that he was not ; 



JOHN. 



i39 



that he was only like the forerunner of a prince in his processions or 
travels, going before him and saying, " Make straight the way of the 
Lord," remove every impediment out of the way to receive him ; or, as 
a king's servants say, " Make room." Men must turn out their sins 
by repenting of them, and so make room in their hearts for Jesus 
Christ. He, who was the Christ, was speedily coming to preach his 
gospel, and he was far greater than John ; so much so that the latter 
was not worthy of being honored as his servant, to unloose even the 
straps of his sandals — or shoes without the upper leathers, as worn in 
the East. 

The very next day Jesus made his appearance, and John pointed to 
him and said, " Behold the Lamb of God, which taketh away the sin of 
the world ! This is he of whom I said, 
After me cometh a man which is preferred 
before me : for he was before me." But 
why did John call Jesus " the Lamb of 
God " ? Because he came into the world 
to die for sinners. Every morning and 
evening the Jews offered up a lamb in 
sacrifice ; which sacrifice in the morning 
took away the guilt of the night, while 
that of the night took away the guilt of the 

morning. So God appointed, and so the Jews sacrificed. But Jesus 
Christ was now to be the Lamb slain. What those lambs did only in 
type, or as a sign, he came to do in reality for all who by faith behold 
him as "the Lamb of God " — the only Lamb that can take away sin ; 
or, in other words, the only sacrifice that can be truly effectual, and on 
whose account alone all the old sacrifices were of any use. The Jews 
would in vain have offered their lambs in sacrifice if Jesus Christ had 
not died ; and the truly pious Jews believed this, and looked to some- 
thing more that was to take place when the Messiah should finish his 
work. 

John, moreover, declared that he knew nothing of Christ any more 
than other people — there was no scheme between them that he should 
make out Christ to be the Messiah, for he declared him to be such 




Sandals. 



r 4 o THE FAMILY COMMENTARY. 

because he had seen the Holy Spirit rest upon him in some extraor- 
dinary appearance, resembling a meek and innocent dove, yet at the 
same time all glorious and divine. On this account he " bare record," 
or declared of Christ that he was " the Son of God." 

John's disciples, on hearing this testimony, wisely left John, as John 
wished, and followed after Jesus, and were soon joined by other dis- 
ciples, whom Jesus added to them to be witnesses of what he said and 
did. 

After this Jesus soon gave his disciples a proof that they had not 
been mistaken in following him as the true Messiah. Nathanael was 
invited by Philip to come to Christ, and to follow him. 

Nathanael went to Jesus, and when Jesus saw him approaching he 
said, " Behold an Israelite indeed, in whom there is no guile ! " This 
was a proof that he was more than a mere man, or how should he 
have known anything about Nathanael, whom he had never before 
seen ? By this he meant that Nathanael did not merely pretend to 
serve God as an Israelite, but that he served him from his heart. 
There was no guile or deceit about him, but he was truly sincere. 

The good man was surprised at our Lords knowledge, and asked, 
"Whence knowest thou me?" Jesus said, "When thou wast under 
the fig tree I saw thee." This was probably some spot where Nathanael 
retired to meditate and to pray, and where he was so shut out 
from the world that he knew no eye could possibly see him but the eye 
of God. 

Nathanael needed no further proof that Christ was the Messiah, and 
so he directly cried out, " Rabbi, thou art the Son of God, thou art the 
king of Israel." That is, " My Master, thou art a divine person, thou 
art the Messiah, prophesied of to rule over Israel." 

Many suppose Nathanael to have been the same disciple which is 
called Bartholomew ; because Bartholomew being called to be a dis- 
ciple is never mentioned, and so they think that Nathanael must have 
been the proper name of Bartholomew, for Bartholomew is not a 
proper name, but signifies the son of Ptolemy. The Evangelists who 
speak of Bartholomew never mention Nathanael ; and John, who men- 
tions Nathanael, never mentions Bartholomew ; so that it is thought 



JOHN. i 4 t 

the one name is mentioned for the other ; and, lastly, John seems to 
rank Nathanael among the apostles, when he says that Peter, Thomas, 
the two sons of Zebedee, Nathanael, and two other disciples having 
gone a-fishing, Jesus showed himself to them. See the twenty-first 
chapter and the second verse. 



Marriage at Cana, in Galilee* 

JOHN II. 

We have here an account of the first of Christ's public miracles, 
which he performed at a marriage feast at Cana in Galilee, to which 
he and his disciples were invited, and his mother Mary was also there. 

There being more guests than were probably at first expected, the 
wine was soon consumed. Mary mentioned this lack of wine to Jesus. 
Some think that Mary, having seen him perform some miracles in 
private, now expected to see him perform another by supplying the 
wine. And they suppose this because Mary could have no other 
reason for mentioning it to him than that he should take notice of it, 
and because he checked her for intimating it to him, probably to induce 
him to work a miracle. "Jesus' saith unto her, Woman, what have I 
to do with thee ? mine hour " — that is, my time for working any mira- 
cle here — " is not yet come." I wish you just to observe, by the way, 
that this language seems rather rude, and for us to say to any one, 
but especially to a mother, "Woman," would show a very great want 
of respect ; but it was a manner of speaking which in that society 
implied no rudeness, for even princes addressed ladies of rank in 
the same way, and servants employed the same word to speak to 
their mistresses ; just as people now address a lady by the name of 
Madam. 

His mother left him to perform his own pleasure, and told the ser- 
vants just to mind what he should say if he gave them any orders. 

Now, there were six stone water-pots there, which had been used 
for water for various purposes, especially for purifying or washing the 
hands and feet and the cups and platters. These water-pots, or jars, 
learned men have reckoned, from the size of the measures used at that 



i 4 2 THE FAMILY COMMENTARY. 

time, to have held about fifty-four gallons. "Jesus saith unto them, 
fill the water-pots with water. And they filled them up to the brim. 
And he saith unto them, Draw 7 out now, and bear unto the governor 
of the feast. And they bare it." When the governor had tasted the 
wine, he was delighted with the flavor, but did not know whence it 
came, and he said, " Every man at the beginning doth set forth good 
wine, and when men have well drunk, then that which is worse, but 
thou hast kept the good wine until now." 

Some persons have argued from this miracle that our Saviour 
approved of the use of intoxicating wines ; but this is wrong, for the 
common wines of Palestine were not as intoxicating as our cider, and 
the Jewish people were very temperate ; and, besides, w r e have no war- 
rant for thinking that this wine, miraculously changed from water by 
our Saviour, contained any intoxicating principle ; though tasting like 
their wine, it was not the fruit of the vine, nor had it been fermented ; 
furthermore, to draw from this an argument in favor of indulgence in 
intoxicating drinks is to contradict the spirit of Christ's teachings. 
He requires us to deny ourselves, take up our cross, — that is, avoid the 
indulgence of selfish and sensual appetites, — and follow him. Doing 
this, we are in no danger of using intoxicating drinks freely. 

Christ's Conversation with Nicodemus, 

JOHN III. 

In this chapter we have an interesting conversation which our Lord 
held with Nicodemus, one of the sect of the Pharisees, and " a ruler 
of the Jews "; that is, a member of the great Sanhedrim, — a sort of par- 
liament, consisting of seventy-one or seventy-two members, — and con- 
sequently he was one of considerable authority in Jerusalem; though 
this parliament was perhaps now somewhat altered in its character, 
and allowed only to meddle with religious matters, the government 
being under the Romans. 

Nicodemus being afraid of incurring the displeasure of the Jew r s by 
going to see Jesus, went to him "by night." He respectfully 
addressed him by the name which the Jewish Doctors bore, and called 



i 



JOHN. 143 

him " Rabbi," by way of distinction. He told him he believed him to 
be " a teacher come from God," and that he had given proof of it by the 
miracles which he had wrought, and which no common person could 
do. 

Jesus replied that this was not enough to save him, but he must be 
" born again " ; that is, born anew : in other words, he must undergo 
as great a change in his heart as if his old life had come to an end 
and he had been born anew into the world. He must be quite a dif- 
ferent creature from what he had been. He was born in sin, but he 
must be born of the Holy Spirit, or he could never enter heaven. 

Nicodemus could not understand him ; but Christ told him not to 
" marvel," or wonder, at what he said ; for as the wind blew which 
way it would, never seen by our eyes, yet felt in its power upon our 
bodies, so the Divine Spirit works unseen, yet powerfully felt, on the 
heart of the sinner before he can be saved. So, that as by nature he 
can not love God, now by grace he loves him ; as by nature he 
practises sin, so by grace he practises holiness ; as by nature he 
delights in folly, so by grace he delights in that which is good. This 
change of the mind is equal to a new birth, for none can understand 
it but those who have felt it ; and those who have felt it know that 
they are " born again " — are " new creatures in Christ Jesus." 

The Woman of Samaria*— The Nobleman's Son Cured* 

JOHN IV. 

There is a very pleasing little narrative in this chapter about a 
woman of Samaria. She lived at a city called Sychar : Jacob formerly 
had purchased a piece of ground here, and gave it to his beloved son 
Joseph ; and here was a well, which still bore the name of Jacob's 
well. 

Jesus having occasion to pass that way on a journey, being hungry, 
thirsty, and fatigued, sat down by this well just at the moment the 
woman of Samaria went to it to draw water, and Jesus asked her to 
give him some to drink. The woman wondered at such a request 
from Jesus, he being a Jew, and the Jews and Samaritans having a very 



144 



THE FAMILY COMMENTARY. 



bitter dislike to each other ; for the Samaritans had in various ways 
endeavored to injure the Jews. Jesus then said to her, "If thou 
knewest the gift of God," — that is, that God has given his own Son to 
save lost men of every nation, — " and who it is that saith to thee, Give 
me to drink ; thou wouldest have asked of him, and he would have given 
thee living water"; by this he meant the Holy Spirits influences, 
which, because they are refreshing to the thirsty soul of man in search 
of peace and happiness, are often compared to water. 

The woman did not understand him, and asked him how he could 
draw water elsewhere, having neither well nor bucket at hand ; as if 
he thought himself wiser than Jacob, who had drunk the water of that 

well, and left it as a valuable gift to 
his family. 

Jesus told her that those who par- 
took of that water would grow thirsty 
again, but that which he could bestow 
would afford full and everlasting satis- 
faction. 

Still the woman could not compre- 
hend his meaning, and either suppos- 
ing he might know of some extra- 
ordinary water, or might be boasting 
of what he could not give, she pro- 
posed putting him to the test, and said, "Sir, give me this water, 
that I thirst not, neither come hither to draw." 

Jesus then began a conversation which convinced her that he was no 
common man, and told her all about her private concerns. 

She then said, " Sir, I perceive that thou art a prophet " ; and not 
liking to talk about some things which she had wrongly done, she 
asked him to inform her which place of worship was most pleasing 
to God, that in which the Samaritans worshiped on Mount Gerizim, 
or that in which the Jews worshiped at Jerusalem. 

Jesus told her that the time was now coming when no one place in 
particular should be more holy than another, but every spot would be 
the same in the sight of God in which the worship was sincere; for 




Jacob's Well. 



JOHN. 145 

" God is a Spirit, and they that worship him must worship him in 
spirit and in truth." 

The woman further answered him that she believed what he said 
was right ; but the Messiah was expected soon to come, and then he 
would clear up all difficulties about the matter. 

Imagine how surprised the woman must have been when Jesus said, 
" I that speak unto thee am he." The disciples, however, who were 
gone away to buy food, now returned, and so the interview ended. 

Seeing Jesus thus engaged in what appeared to be an interesting 
conversation with a Samaritan woman, the disciples were quite 
amazed ; but they would not take the liberty of asking Jesus why he 
did so. 

In the meantime the woman, leaving her water-pot, hastened to the 
city, and told all her acquaintances there that she had seen the 
Messiah ; for a person she had talked with had told her the most won- 
derful things; and they must come along with her, and see and hear 
him too. 

While this was taking place the disciples begged of Jesus to eat of 
the food they had brought ; but he said, " I have meat to eat that ye 
know not of" ; and his mind was so intent on his work of doing good, 
which he called his meat, that he cared not about eating. The disci- 
ples, however, were often dull of understanding, and so they were 
now, for they thought that he had got some other meat, and wondered 
how he could have procured it. Jesus then explained to them his 
meaning: " My meat is to do the will of him that sent me, and to 
finish his work." It wanted then four months of harvest-time, but he 
nevertheless had a great harvest to gather in — not of barley, but of 
souls. It was not a time then to eat and to drink, but to work ; for 
the Samaritans were ready to receive him and to believe on him, and 
these were his precious fields, which were white and ready for harvest. 
And so it came to pass, for " many of the Samaritans of that city 
believed on him." 

Having been prevailed upon to stop at Sychar two days, he then pro- 
ceeded on his journey into Galilee ; and going again to Cana, " where 
he made the water wine," he performed another miracle by curing the 



146 THE FAMILY COMMENTARY. 

sick son of a nobleman of Herod's court. This nobleman, hearing 
that Jesus was there, took a journey from Capernaum to see him, and to 
implore him to cure his son. Jesus knew how unbelieving the people 
of Capernaum were, and perhaps that the nobleman had been so him- 
self, so Jesus reproved him and did not say he would cure his son, but 
told him, " Except ye see signs and wonders, ye will not believe." 
The nobleman, however, urged him to return and save his child. The 
kind heart of Jesus could not resist the yearnings of the fond parent 
over his beloved son, and he said, " Go thy way, thy son liveth." The 
nobleman relied on his word and hastened home. But before he got 
home some of the servants were sent on the road to meet him and to 
tell him the joyful news that his son was recovered ; and on his inquir- 
ing at what time it took place, he found it was exactly at the time which 
Jesus had said. 

Owing to this remarkable miracle, the second which Jesus performed 
at Cana, not only did the nobleman believe, but all his family were 
convinced that Jesus was the true Messiah; that is, "The Christ, the 
Saviour of the world." 

Christ Cures the Disabled Man at the Pool of Bethesda* 

JOHN V. 

We now behold Jesus going, according to custom and in obedience 
to the law, to the feast of the Passover at Jerusalem, on which occasion, 
a vast number of persons being assembled, he had the greater oppor- 
tunity of doing good. 

There was at Jerusalem a pool which, on account of some medicinal 
properties in its waters, was a sort of bath, to which persons with com- 
plaints of various kinds went in order to obtain a cure, and many had 
been cured by bathing in it. It seems, however, that it was necessary 
they should go in just at a certain time, when the waters were agitated 
by an extraordinary cause. 

Jesus arriving at the pool, saw a poor man there who had been dis- 
abled during no less than thirty-eight years, and having no money to 
pay any one to wait upon him and put him into the water whenever it 



JOHN. 147 

began to stir, some other person always hurried into the pool before 
him just at the proper moment, and obtained cure instead of himself. 
Jesus talked to him about his complaint, and learning his hard lot, 
asked him if he would like to be cured ; and then he commanded 
him to take up his bed and walk. We have noticed a similar cure in 
the ninth chapter of St. Matthew, and there told you that the bed 



AN ANGEL WENT DOWN AT A CERTAIN SEASON INTO THE POOL AND TROUBLED THE 

WATER. 

used was a sort of mattress, or, we may add, if you have ever seen a 
sailor's hammock, it was something of that kind, so that a man in health 
could carry it without any great inconvenience. 

This happened on the Sabbath day. Now, the Jews were very strict 
observers of the Sabbath, and so far they were right ; and they would 
not allow any one to carry a burden on that day. So, seeing this man 
carrying his bed, they told him that he was breaking the Sabbath. 



148 



THE FAMILY COMMENTARY. 



The man then excused himself for what he was doing, and intimated 
as much as that he could not in that instance be doing wrong, for he 
who had power to cure him had certainly a right to order him to carry 
his bed. The poor man could not afford to lose his bed, and he was 
not going to leave it by the pool. He did not carry it for the purpose 
of business, but only from entire necessity. Besides, all works of 
necessity and mercy are lawful on the Sabbath. 

These w T ere probably Pharisees, who, guessing that it was Jesus who 
cured this man, endeavored thus to prejudice him, for they took every 
opportunity to show their hatred to our divine Lord, 

The man afterward finding that it was Jesus who had cured him, 
went and told the Jews, hoping, no doubt, that they would raise the 
fame of his divine Saviour; instead of which these wicked people 
only hated him the more, and sought to kill him by bringing him 
before their Sanhedrim, or court of justice, to have him condemned for 
breaking the Sabbath. 

As yet, however, they could only threaten to stone him or to use 
mob violence toward him, for the plans afterward concocted by the 
Pharisees and priests for his destruction had not then been matured. 

Christ compares Himself to Bread, 

JOHN VI. 

Soon after the events mentioned in the last chapter Jesus had left 
Jerusalem and gone into Galilee, and at Capernaum and Bethsaida, and 
other towns on and near the Sea of Galilee, had taught and performed 
miracles. Withdrawing at last to the hilly region northeast of the Sea 
of Galilee for a short period of rest and quiet, he had been followed 
by a great multitude, and had taught and healed them for two or three 
days, finally feeding five thousand men and many women and children 
with five loaves and two small fishes, as you read in the fourteenth 
chapter of Matthew. The people who had been fed thought this an 
easy way to obtain a living, and as he could so easily work miracles 
they followed him across the sea to Capernaum, whither he had gone 
the night after the miracle. Here he took occasion to tell them that 



JOHN. 149 

he knew they sought only their own gratification in following him, and 
that their motive was wrong ; they thought to make themselves rich 
and great by following him, but they were mistaken. 

He then told them not to labor so much for the body as to forget to 
feed their souls: that to do this they must believe on him. They 
ungratefully replied that if he would rain manna from heaven they 
would. Jesus replied that his Father had sent them bread from 
heaven — the bread of life : they asked to be fed with it. Then Jesus 
said, "I am the Bread of Life." Yes, my dear young readers, those 
who believe in him find life for their souls. Bread sustains the body, 
and Christ only can sustain the soul. 

Many of the Jews were so much displeased at the spiritual character 
of Christ's teachings that, though they had previously professed to be 
his disciples, they now "went back and walked no more with him." 
Jesus said to the twelve whom he had chosen, " Will ye also go away ? " 
Peter replied, " Lord, to whom shall we go ? Thou hast the words of 
eternal life. And we know and are sure that thou art that Christ the 
Son of the living God." 

Christ the Spring or Fountain of Happiness, — The Jews try to 
stone Christ* — Christ gives Sight to a Man born Blind, 

JOHN VII-IX. 

Jesus had left the province of Judea for that of Galilee, for while he 
remained in Jewry, or Judea, " the Jews sought to kill him " ; but he 
soon afterward returned thither at the feast of tabernacles, when all 
the males went to Jerusalem, and when the Jews erected tents, or 
booths, in which they dwelt and ate their meals, in commemoration of 
the Israelites dwelling in tents in the wilderness. Here Christ went 
into the temple and taught the people ; and they wondered at the 
divine truths which he told them. He also repeated his reproofs to 
the Jews, and they still tried to get a favorable opportunity to kill 
him, but they could not then do it. And in the last great and solemn 
day of the feast he stood up and cried aloud, " If any man thirst, let 
him come unto me and drink." You understand what you have read 



i 5 o THE FAMILY COMMENTARY. 

about the woman at the well : Christ here means the same — that all true 
life proceeds from him, and that if any man wished then to be happy, 
by coming to him he could make him so ; from^him he could always 
be supplied, as a thirsty man could from an overflowing spring ; he 
should be brimful of happiness, which he expresses by saying that 
" out of his belly " should " flow rivers of living water." Springs make 
rivers ; and the more plentiful the springs, the larger or more numerous 
the rivers. Thus his very heart and soul should abound with comfort 
and joy, always flowing like a fresh spring, and not like waters that 
might be dried up. 

In the following chapter a woman was brought to him who had for- 
saken her husband and lived with another man. This was forbidden 

by the laws of God, and was to be punished 
with death. The Jews brought this woman 
to Christ, that he might say whether she 
ought to be punished or not. Now, if he 
had said that she ought, they would have 
accused him to the Sanhedrim and to the 
Roman government of taking upon himself 
to sit in judgment without any authority, 
tent, or Booth. which would have been a high crime ; and 

if he had said she was not punishable, they 
would have accused him of contradicting the law of Moses. In 
both cases, therefore, they would have taken an advantage of him ; 
but, with his usual wonderful wisdom, he defeated their design, and 
instead of answering their question for his opinion, he said, "He that 
is without sin among you, let him first cast a stone at her." Jesus 
knew that her accusers were as wicked as she, and this answer made 
them quite ashamed of themselves ; so they all slunk away one by 
one, leaving the woman with Christ, who faithfully and tenderly 
admonished her to "go and sin no more." 

Jesus still continued to exhort in the temple, and pointed to himself 
as " the light of the world," and " many believed on him." He also 
further reproved the Jews, who became so enraged with what he said 
to them, and especially when he spoke of his own eternal existence as 




JOHN. i S i 

the Son of God, that they took up stones with which some builders were 
repairing the temple that they might throw them at him ; but jesus 
escaped again from their hands, for his work on earth was not yet 
done. 

And as Jesus passed by from the temple he saw a man who was 
born blind ; and he wet some clay with his spittle, and putting it on 
his eyes commanded him to go to the pool of Siloam and wash there. 
The man accordingly obeyed him, " and washed, and came seeing." 

Now, the putting of clay on the man's eyes could not give him 
sight, nor could the washing in the fountain called Siloam ; but this 
was done to show us that we ought never to despise the use of any 
means, how simple soever they may seem, if those means are divinely 
commanded. Praying to God and hearing and reading the word of 
God can never save our souls ; but they are all means which we are 
commanded to use, and in using them, with a dependence upon Gods 
grace, he is pleased to give his blessing. 

This miracle attracted much notice, for the man was a public beggar, 
and everybody knew him, and now everybody asked, " Is not this he 
that sat and begged ? " Then the people wished to learn in what 
wonderful way he had got his sight ; and he told them. The Pharisees 
also soon heard about it, and they were also very inquisitive in the 
matter. The man told them the same story. Now, this miracle, like 
that of curing the impotent man, was done on the Sabbath day ; and 
being still full of malice against Jesus, these wicked Pharisees said 
that though Jesus might have cured the man, yet nevertheless he was 
a bad man, for he had broken the Sabbath. Some few, however, 
thought differently, and they quarreled among themselves about it. 
As for the blind man, he made up his mind at once that Jesus was a 
prophet, for he knew that no common person could do what he had 
done to his heretofore sightless eyes. 

The Pharisees then sent for the man's parents, to know if he had 
really been born blind ; or, if so, whether perhaps some means had not 
been used to cure him to which they might ascribe his cure rather than 
to Jesus. The parents were as much surprised as the Pharisees, but 
as they knew nothing about the cure, they were obliged to set them 

10 L, 



j -o THE FAMILY COMMENTARY. 

again inquiring of the man ; and, besides, had they known more about 
it, they were afraid to say what they thought of Jesus, for the Pharisees 
had threatened severely to punish any who should own that he was 
the true Messiah : they were liable to be put out of the synagogue, 
which was a sentence that did not exclude them from going to the 
synagogue but was only so called. It was, however, very severe. 
After this sentence no one durst hire the punished person to work, no 
one durst trade with him, and his goods were confiscated or taken away 
from him. 

The Pharisees again, therefore, spoke to the man who was cured, and 
told him to praise God for it, and not Jesus, for he was no more than a 
sinner. But the man thought more highly of him. He who had 
opened his eyes had thrown some light of knowledge into his mind 
and given him to see that he was no sinful creature who had cured 
him. And after disputing their opinion, he at once asked them if they 
would become disciples of Jesus. This was more than their malicious 
and proud spirits could bear, and they then reviled him and Christ too, 
The man, however, reasoned well with them, and said it was very 
strange indeed that they could not take a different view of Christ's 
character, for it was plain enough that by no human power could he 
have opened his eyes : " Since the world began was it not heard that 
any man opened the eyes of one that was born blind." 

Being unable any longer to reason the point, they had recourse to 
violence, and they said, " Dost thou dare to teach us ? " and so they 
cast him out of the synagogue. 

In this pitiable condition the Saviour sought for him and found him ; 
and he said to him, " Dost thou believe in the Son of God ? "—that is. 
Dost thou expect the Messiah ? Wilt thou trust in him ? for in the 
prophecies he was called the Son of God. The poor man's heart was 
made ready to receive Christ's instructions, and he said, " Who is he, 
Lord, that I may believe in him ? " Jesus then told him that he him- 
self was the Son of God, and the man worshiped him. 









JOHN. 



153 



Christ Compares Himself to a Door, — Christ, the Good Shepherd. 

JOHN X. 

This is still a continuation of our Lord's conversation at the temple, 
at the time that the blind man received his sight ; for though it is 
here divided into chapters, for the convenience of our reading it in 
smaller portions, it was not formerly so. 

We find Christ here comparing himself to a door, through which it 
was necessary to enter properly into a sheep fold ; for any one climb- 
ing over into 
it did so from 
bad designs — 
he was a thief 
and a robber. 
We have 
doors of en- 
trance to our 
houses, and 
none but 
thieves and 
robbers think 
of getting in- 
to them by 
climbing up 
to the win- 
dows. 

The allu- 
sion was well understood by the Jews. The sheepfold was "an 
inclosure, sometimes in the manner of a building, and made of 
stone, and sometimes was fenced with reeds, and in it was a large door, 
at which the shepherd went in and out when he led in or brought out 
the sheep." 

Now, the real shepherd would always enter in by that door,— that 
is, by the proper way, — and the man who watched the door inside, and 




SHEEPFOLD. 






I54 THE FAMILY COMMENTARY. 

watched the sheep there, would always open the door on hearing his 
voice. The sheep, too, would directly know him when he called them 
by name ; for in Eastern countries the shepherds know their sheep as 
we know our dogs, and they give them names, and when they are called 
they will come to the shepherd out of the flock and answer to their 
names, as a dog we know will answer us. With the same familiarity 
they would also follow their shepherd, who frequently, in old times, 
went before them, playing some musical instrument. But if a stranger 
attempted to lead them, they took fright at the sound of his voice and 
ran away. 

By the sheepfold Christ meant his church, to which he was the only 
way of entrance, and he tells the Pharisees and people that whoever 
before claimed to be the Messiah had deceived them, for he — Jesus — 
alone was the Saviour of the world ; therefore he alone that went in and 
out of this fold under his guidance would find happiness and peace. 

Again, Christ says, " I am the good shepherd : the good shepherd 
giveth his life for the sheep." So you read that David exposed his 
life and fought with wild beasts to save his father's flock. Christ, our 
good shepherd, actually gave himself up to death that his sheep might 
not perish, unlike the hireling that cares not for them, and if his life is 
endangered by protecting them, hastily flees and leaves them to the 
devouring wolf. 

Thus he loved his church and gave himself for it. Among the 
Jews he had many sheep, whom he came to save ; but not among 
them only, but also among the Gentiles — among the heathen ; that is, 
the nations that were not Jews, of which we form a part. Jesus further 
says, " And other sheep I have, which are not of this fold ; them also 
I must bring, and they shall hear my voice ; and there shall be one fold 
and one Shepherd." 

Christ raiseth Lazarus from the Dead* 

JOHN XI. 

At a village called Bethany, about two miles from Jerusalem, there 
lived two sisters, Martha and Mary, of whom we have read in the 






•./-.-"•• 






K- 




^'^ " V " " 



CHRIST AND THE WOMAN OF SAMARIA. 
Whosoever drinketh of the water that I shall give him shall never thirst."— John IV, 14. 





IN MY FATHER'S HOUSE ARE MANY MANSIONS."-John xiv, 2. 



JOHN. 



*57 



tenth chapter of Luke. They had a brother named Lazarus, and he 
seems to have been an exc-ellent man, for jesus loved him, as he did 
also Martha and her sister, who were pious women. 

Lazarus was taken ill, and his sisters went unto him, saying, " Lord, 
behold, he whom thou lovest is sick." But Jesus delayed going to see 
him till he was dead. This Jesus did that he might try the faith of 
Lazarus 1 sisters, and see if they really believed in his divine power to 




BUT MARY SAT STILL IN THE HOUSE. 



raise their brother again ; and also that he might perform another mir- 
acle, to confirm the faith of his disciples. 

When Jesus arrived at Bethany Lazarus had lain in the grave four 
days ; and there were many Jews at the house of his friends, comfort- 
ing the bereaved sisters. As soon as Martha heard that he was com- 
ing she hastened out to meet him, and perhaps to warn him, in case 
he might consider himself in danger from the Jews. Mary continued 



i 5 8 THE FAMILY COMMENTARY. 

a mourner in the house, as she did not know that Jesus had arrived, for 
she had a most sincere love for him. 

Martha complained, "Lord, if thou hadst been here, my brother had 
not died." This proved how high an opinion she had of his power to 
save him ; and she seems to have had faith enough to believe it possible 
that he might raise him from the dead. 

After some further conversation with Jesus Martha hastened to call 
her sister, who, suddenly leaving the house, was supposed by the Jews to 
have gone to weep over her brother's grave, and so they followed her. 

As soon as Mary came to Jesus she also said, as her sister had said, 
"Lord, if thou hadst been here, my brother had not died"; showing 
by this that she had the same belief in his power. The blessed Jesus, 
who had all the feelings of our nature, was tenderly touched at the 
affecting scene, and going to his sepulchre "Jesus wept." Oh, the 
kindness of his heart ! Who could but love him ! 

Some of the Jews who did not like him reasoned wisely enough, 
and said that since he had opened the eyes of the blind, surely he 
might as easily raise the dead ; but they said this in order to raise a 
doubt whether he ever had done such a thing in reality as made the 
blind to see. 

Jesus now went to the cave, in which, according to a custom of the 
Jews, the body was placed ; " and a stone lay upon it," or rather upon 
the mouth of the cave. Jesus immediately desired the stone to be 
removed, and " cried with a loud voice, Lazarus, come forth. And he 
that was dead came forth, bound hand and foot with grave-clothes " — 
having several folds of linen wrapped about him, which was another 
custom of those times ; " and his face was bound about with a napkin " — 
that is, round the forehead and under the chin. Jesus then said to the 
persons at the grave, " Loose him, and let him go." 

This miracle made many more Jews believe in Christ; but some 
remained so astonishingly obstinate that still they would not believe 
he was the Messiah ; and, being filled with hatred to him because he 
was becoming so popular, they went and told the Pharisees, probably 
that they might adopt more crafty or active means to take him and 
put him to death. 






JOHN. 159 

The Pharisees were more alarmed than ever, and began seriously to 
think what it was most wise to do to prevent the people from becom- 
ing the disciples of Jesus. They acknowledged that he did many 
miracles, and that if he proceeded in this manner all men would 
believe in him. This was a reason why they themselves should have 
believed in him, as the promised Messiah ; but it showed the blindness 
of their hearts that they did not. 

"Jesus, therefore, walked no more openly among the Jews," at or 
near Jerusalem ; he did not teach in their streets, nor work miracles, 
nor appear in public company ; but went and resided in a little and 
obscure city called Ephraim. 

The Precious Ointment — Christ's Entry into Jerusalem,— Some 
Greeks desire to see Him, — The Voice from Heaven, — He 
Washes His Disciples' Feet, — More about Judas, — Christ's 
tender Address to His Disciples, 

JOHN XII-XIV. 

We have in this twelfth chapter a more particular account of the 
pouring of the precious ointment of spikenard on the feet of Christ, 
as he reclined at the table in the house of Simon the leper, of which 
some notice was taken in the notes on the twenty-sixth chapter of 
Matthew. We are told here that it was Mary, the sister of Lazarus, 
who thus showed her affection for her Lord and her gratitude for his 
miraculous restoration of her brother to life. We are also informed 
that it was Judas Iscariot who complained of the waste, and said it 
might have been sold for three hundred pence (about $51) and given 
to the poor. What he really wanted was that the value of it should 
be intrusted to him, and he v/ould have stolen it. He was so angry at 
our Lord's rebuke of his greedy spirit that he immediately began to 
plot to betray his Master. The Pharisees now, and especially after 
his entry into Jerusalem, already described in the twenty-first chapter 
of Matthew, were so much displeased at Christ's popularity among 
the people that they wanted to kill not only him, but Lazarus also, 

whoxm he had raised from the dead. 

37 



^o THE FAMILY COMMENTARY. 

There were some Greeks (probably Jewish proselytes) who had come 
up to attend the feast of the Passover at Jerusalem at this time, and 
they came to Philip, one of the apostles, and said they wanted to see 
and talk with Jesus. They were, perhaps, the first fruits of that abun- 
dant harvest of Gentile souls which was soon to be brought into the 
garner of Christ. This gave our dear Lord great joy in the midst of all 
his trials. And while he was thus rejoicing and praying in the court 
of the temple, there came again to him, in the presence and hearing of 
the people, a voice from heaven, from the excellent glory, such as had 
been heard before, at his baptism and his transfiguration ; and the 
voice said, in reply to his prayer, " Father, glorify thy name"- — " I have 
both glorified it, and will glorify it again." But notwithstanding these 
repeated attestations from heaven to his divine mission, the unbeliev- 
ing Pharisees and Jews would not, with a few exceptions, receive him 
as the Messiah. Since he would not be the temporal ruler for whom 
they had hoped, to free them from the power of the Romans, they 
cared nothing for him. 

A short time before the feast of the Passover, we are told, in chapter 
thirteen, that Jesus, in order to teach his disciples humility, and to 
prevent them from having such jealousies as they had hitherto mani- 
fested toward one another in regard to the places they were to occupy 
in his kingdom, after supper girded himself with a towel, and pro- 
ceeded to wash his disciples' feet, and on their expressing surprise he 
said to them : " If I, then, your Lord and Master, have washed your 
feet; ye also ought to wash one another's feet. For I have given you 
an example, that ye should do as I have done to you." Some excel- 
lent Christian people think that Christ intended to establish this as an 
ordinance to be practised by the church in all ages, and they do prac- 
tise it accordingly. Others think that he meant to teach us humility, 
and to show us that if we were truly his disciples we would be willing 
to do even humble and menial things for those who are his disciples, 
in his name and for his sake. 

We also learn from this chapter, in relation to the wicked traitor, 
that Christ pointed out Judas as his betrayer to the other disciples, by 
saying, in answer to the inquiry of John, " Lord, who is it ? " " He it 






JOHN. 



161 



is to whom I shall give a sop " (the unleavened bread folded up and 
dipped into the stew or the gravy of the meat) " when I have dipped 
it. And when he had dipped the sop he gave it to Judas," who went 
immediately out. 

After Jesus had thus distributed the bread and the wine, he com- 
menced a most touching and tender discourse to his disciples, answer- 
ing their questions and removing their doubts and fears. He told them 




THEY WENT BACKWARD, AND FELL TO THE GROUND. ' 



of his death and resurrection, and of his ascension to heaven to inter- 
cede for them, and of the coming of the Holy Spirit, the Comforter, to 
teach and guide them. In the progress of this discourse he gave them 
the parable of the vine, of which we speak in the next chapter, and closed 
this beautiful address to them by a prayer of the deepest earnestness 
and the most tender pathos, with and for them, in which, after extol- 
ling the obedience and love which they had manifested and would yet 



!6 2 THE FAMILY COMMENTARY. 

manifest for him, he commended them, and all who should believe on 
him through their word, to the tender love and keeping of his heavenly 
Father. As the scene in the Garden of Gethsemane had already been 
fully described by the other evangelists, John does not dwell upon it, 
though himself an eye-witness of the agony of that hour; but he is 
more full and minute in his account of the circumstances of the arrest 
and trial, as well as of the fall of Peter, of the whole of which he was 
the only observer on the side of our Lord. He does full justice to 
the hesitation and unwillingness of Pilate to give judgment against 
the Saviour, and the consciousness of his own misdeeds, which made 
him afraid to be just to his prisoner. 

The Parable of the Vine and Branches* 

JOHN XV. 

Christ here speaks the parable of the Vine. The wine which 
had just been drunk at supper with his disciples afforded our divine 
Lord an opportunity of comparing himself with it. He had said he 
was Bread and Living Water to them that believed on him ; and now 
he says, "I am the true Vine." He also compares his Father to the 
Husbandman. 

You know that most of the wines, and all those which were drunk 
at this supper, were made of the fruit of the vine — that is, the grape. 
Christ compares himself to the vine, because he wished to show his 
disciples how closely by faith they were united to him. He therefore 
compares them to branches ; and he says, "Every branch in me that 
beareth not fruit he taketh away ; and every branch that beareth fruit, 
he purgeth it, that it may bring forth more fruit. Fruit is that which 
the tree produces of any real value. Now, in like manner as the 
branch united to the vine is expected to bring forth fruit, so those who 
are by faith united to Jesus Christ are expected to bring forth their 
fruits. What these fruits are we may learn from the like expressions 
in other parts of the sacred Scriptures — " fruits meet for repentance — 
fruits unto holiness — the fruits of righteousness, which are by Jesus to 
the praise and glory of God." 



JOHN. 163 

Now, if we profess to belong to Christ, and do not bear these fruits, 
we are cut off, as the husbandman cuts off the useless or withered 
branch ; for we have no proper union with him, and receive no more 
life from him than a withered branch does from the tree. And if we 
belong to Christ, and really are his disciples from the heart, yet his 
heavenly Father purges the branches of the true vine. By purging is 
here meant pruning. The vine is taken much care of in the East. It 
is of great importance there, because it furnishes refreshing drink. Its 
grapes are very large indeed, and full of fine juice. But in a wild 
state it would not produce in this manner. All this fruitfulness is 
effected by cultivation; and if it have too many branches, the fruit 
becomes weakened ; for the fewer the branches, the more juices the 
root sends up into those which remain, and the stronger the fruit 
which they yield. For this reason 
the knife is freely used to cut off the 
superfluous branches which are not 
likely to bring forth good fruit. 

You must recollect all this is merely 
the language of comparison ; that is, 
" like as the husbandman prunes the 

1 The Husbandman. 

vine, my heavenly Father will prune 

you who are my disciples " ; and by pruning, cleansing, or purging the 
vine, as it is here called, we are taught that there is much in us that 
requires often to be removed, even if we are Christ's real disciples ; 
and it is chiefly by afflictions that God will prune us, so that we must 
not wonder when good people suffer under trials — they are the prun- 
ing-knives which purge or take away the branches that are useless. 

Christ proceeds, urging that his disciples should therefore abide 
closely in him, living by faith on him as the Son of God, cleaving with 
all their hearts to him ; and he tells them, "as the branch can not bear 
fruit of itself except it abide in the vine; no more can ye, except ye 
abide in me." Thus, too, we draw from him such life as is necessary 
to our increase here and our rejoicing hereafter. The power of his 
truth continually flows into the branches that abide in him, and through 
this fruits are continually produced. 




!6 4 THE FAMILY COMMENTARY. 



Christ's certain Death from the Soldier Piercing his Side* — 
His Appearances after his Resurrection. 

JOHN XVI-XXI. 

We have now gone through the principal passages of the four 
Evangelists : a few things only remain in John of which it may be 
necessary that we should take a short notice. 

The first is in the nineteenth chapter, and twenty-fifth and following 
verses. We here learn that three Marys stood by the cross of Jesus 
when he was nailed upon it, and dying with his crucifixion : Mary his 
mother, Mary his mother's sister — who was the w r ife of Cleophas — and 
Mary Magdalene. As for our sakes the blessed Jesus became poor, 
he had nothing to leave his mother; and as Joseph was without doubt 
now dead, and she was getting old, he w T as affectionately concerned 
for her that she should not want for comfort and support in her last 
days. This, I think, is a most lovely trait in the character of Jesus. 
Though he was then in the deepest agony of body on the cross, he 
forgot his pains to think on his poor afflicted mother. He, therefore, 
commended her to the care of his beloved disciple John. " Woman," 
said he, — and you remember that I have before told you that this name, 
so spoken, was a title of respect, — " behold thy son ! " As much as to 
say, " I am going away from earth, and thou canst therefore have this 
body with thee no longer, but look upon John as thy son ; and I know 
the kindness of his heart, that for my sake he will love thee and treat 
thee as a son." And then he said to John, "Behold thy mother"; 
meaning, " behave toward her as a son ; take care of her ; comfort her 
in her old age." Some writers say that Mary lived with John at Jeru- 
salem eleven years and then died ; and others say that she lived 
longer and removed with him to Ephesus ; but the Scripture gives us 
no more information on this subject. Jesus knew that John loved 
him, and would therefore obey him ; and no doubt he behaved to her 
as a kind son to the day of her death. 

In the thirty-first and following verses of the same chapter we also 
read some particulars respecting the crucifixion of the blessed Jesus 



~1 




THE TRUE VINE. 

I am the vine, ye are the branches."— John XV, 5. 



ftjgtsas 




MARY MAGDALENE AT THE SEPULCHRE. 
"As she wept, she stooped down, and looked into the sepulchre."— John XX, 11. 



JOHN. l6? 

which are not mentioned by the other Evangelists. The Jews, there- 
fore, because it was the preparation that the bodies should not remain 
upon the cross on the Sabbath day (for that Sabbath day was an high 
day), besought Pilate that the legs of the victims might be broken, 
and that the bodies might be taken away. It was now the prepara- 
tion time for the Sabbath day, which at the period of the Passover 
was a grand festival — it was one of the days of unleavened bread, 
and, some reckon, the day of the offering of the first-fruits. The Jews 
were therefore afraid of a breach of the law on that day, for, according 
to the Jewish law (Deuteronomy xxi, 22, 23), the body of one hanged 
on a tree was not to remain all night, but to be taken down that day 
and buried. Among the Romans the carcasses remained to be eaten 
by birds ; but the Jews were taught to consider them as defiling the 
land, and viewed it as still more shocking for such a thing to take 
place on their sacred Sabbath. 

Now, this circumstance led to a certain proof that Jesus had really 
died for us on the cross ; a fact very important, for when he rose from 
the grave it might have been said that he was not then dead, and so it 
was no resurrection, but only a recovery from the faintness occasioned 
by his sufferings. 

The Jews took care that the bodies should not be taken down alive, 
and that the criminals should not escape ; so to hurry their death they 
used to break their legs, and this they now begged permission of 
Pilate to do. " But when they came to Jesus, and saw that he was 
dead already, they brake not his legs. But one of the soldiers with a 
spear pierced his side, and forthwith came there out blood and water." 
The soldier did this to try if he were dead or not ; and at all events he 
seemed resolved that he would give a finishing stroke to his life. The 
mixture of blood and water showed that the wound was of such a 
nature that, had he received it at any time, it was sufficient of itself to 
kill him. Now, his death was of the utmost importance to us. If 
Jesus had not died we must have perished. If he had not so died, we 
should, as just intimated, have had no such strong proof of his living 
again, which is equally important for our salvation ; for now we who 
trust in him may rest on his word, " Because I live ye shall live also." 



^8 THE FAMILY COMMENTARY. 

And on these accounts the Evangelist John is very particular, not only 
in stating this fact, but in adding that he had it not from mere hear- 
say, but that he himself saw it, being near the cross at the time, " And 
he that saw it bare record, and his record is true; and he knoweth that 
he saith true, that ye might believe." 

The Evangelist John tells us of a very particular circumstance that 
happened after the resurrection of Jesus. Thomas would not believe 
what all the rest told him ; and declared that nothing should satisfy 
him about the Saviours resurrection short of seeing and touching him 
himself: "Except," said he, " I shall see in his hands the print of the 
nails, and put my finger into the print of the nails, and thrust my 
hands into his side, I will not believe." Eight days after this Jesus 
appeared among the disciples, when Thomas was with them ; and he 
said to Thomas, " Reach hither thy finger, and behold my hands ; and 
reach hither thy hand, and thrust it into my side ; and be not faithless, 
but believing." Thomas was astonished, and instantly confessed that 
it was indeed his divine Master who was alive again ; and he said to 
him, full of love, and gratitude, and praise, " My Lord and my God ! " 

John also relates another appearance which took place at the Sea of 
Tiberias. There were then present six disciples. Peter went a-fish- 
ing, and not having succeeded, he, and his companions were desired 
by Jesus, who stood unknown on the shore, to cast their net on the 
right side of the ship, and then they caught so many that they were 
unable to draw them up. John, " the disciple whom Jesus loved " in 
a very particular manner, on seeing this miracle, said directly, " It is the 
Lord " ; and Peter instantly, without waiting to get ashore in the ship, 
cast off his fisherman's coat and swam ashore to meet Christ. It is 
said " He was naked," but this does not mean quite so, but only that 
he had thrown off his cumbrous upper garment; so we call a person 
stripped who has thrown off his coat, though he has many other gar- 
ments remaining on him. 

The other disciples soon after landed with the fish, and " they saw 
a fire of coals there, and fish laid thereon, and bread," which Jesus had 
also miraculously prepared. 

Jesus then invited the disciples to dine. This was " the third frmt 



JOHN. T 6 9 

that Jesus showed himself to his disciples." He had been often seen 
by individuals or small groups, but this was the third time he had 
showed himself to them when many of them were together. 

And now he asked Peter to say if he still loved him. And he 
asked him three times, because he had denied him three times. He 
did this, perhaps, to humble Peter for his offense, and, at the same 
time, to show his disciples that he was yet a true disciple, whom they 
should not reproach, since he had forgiven him ; for after each answer 
he commanded him to feed his lambs and his sheep, meaning the 
young and the old of his sincere followers, who are called his flock. 

The Evangelist in conclusion tells us that " there are also many 
other things which Jesus did, the which if they should be written every 
one," " even the world itself could not contain the books that should 
be written." John simply meant that there were many more prayers, 
many more conversations, many more miracles, many more kind acts 
of Jesus, which would have filled an immense number of volumes 
had they been recorded ; but as we can remember a few better than all, 
enough only are related that we " might believe that Jesus is the 
Christ, the Son of God, and that believing " we " might have life 
through his name." 

Surely, too, we ought always to lift up our hearts and praise God — 
who evidently provides for our necessities, even to the least — that he 
has given us so much of sure and faithful testimony ; so much that is 
comprehensive and soul-satisfying; so much that is written and 
adapted to the wants of every age, as well as every individual, not- 
withstanding that every creature differs more or less in mind, body, 
and estate. It clearly would not answer our condition in life, our sur- 
roundings, our capabilities, our wants, to have a fuller and more exten- 
sive or elaborate revelation than has been given. And we even bear 
within us the consciousness that, in the infinite goodness and love of 
our God, we have dealt out to us with a profuse and liberal hand 
everything — every line and word — that it is well for us to have in 
regard to our souls or their eternal concerns ; indeed, all that we are 
able to bear. We can well fancy the All-wise Ruler moved with com- 
passion toward us, in not being able to confide to our limited and 



170 



THE FAMILY COMMENTARY. 



narrow understandings more of the great and grand 
glorious and limitless kingdom. We may, however, 
look out, in our imagination, into the distant realms 
homes with rejoicing, knowing that after a few fleeting 
have a more complete knowledge of the life and work 
of Christ, as well as all his wonderful dealings with us. 
the experience and joy of every reader of this work is 
the writer. 



truths of his 
sit down and 
of our future 
years w r e shall 
and teachings 
May this be 
the prayer of 




Jewish High Priest Offering Incense, 



! f 



L 






.1 -■ 



/ \h- \ 




THE RETURN OF THE PRODIGAL SON. 



THE ACTS OF THE APOSTLES 

Or, a history, by Luke, of the ministry and labors of the Apostles of Christ. This fills the position in the New 
Testament of a needful supplement to the Gospels and an important and indispensable introduction to the Epistles. It 
begins with the ascension of the Messiah, and continues its history through about thirty years, to the end of the first 
imprisonment of Paul at Rome, A. D. 63. Its inspired character has never been doubted in the Christian Church. 
The first twelve chapters are mainly devoted to the spread of the Gospel in Palestine and to the earnest labors of Peter, 
James, and John, and their associates, in Judea and Samaria. From the thirteenth chapter to the close it is almost 
exclusively occupied with the work of the Apostle Paul as a missionary to the Gentiles. The graphic and interesting 
account of the descent of the Ploly Spirit, and the conversion of thousands on the day of Pentecost, and, subsequently, 
of the zeal, and miracles performed by Peter and John, of the martyrdom of Stephen, and the conversion of Saul and 
of Cornelius, render it one of the most attractive books of the New Testament ; and the career of the Apostle Paul, his 
perils, sacrifices, and triumphs, are not less entertaining and delightful. Of all the inspired writers of the New 
Testament, Luke possesses the greatest descriptive power and the most lucid and finished style. 



History of what the Apostles of Christ said and did immediately 
after his Death, Resurrection, and Ascension* 



ACTS I , I I . 

^ T is generally agreed by writers on Scripture that this 
book was written by the Evangelist Luke. As " the 
former treatise," or his Gospel, was written respect- 
ing " all " — meaning a great number of things — " that 
Jesus began both to do and teach," as were also 
the treatises of Matthew, Mark, and John, so this 
was written to relate the " acts," or what his faithful 
servants did from the time of his death, and gives 
the history of about thirty years. 

I told you in my remarks on the tenth of Mat- 
thew that " apostles " means persons who are sent ; that is, in other 
language, messengers. The first disciples were Christ's messengers, 
as all good ministers must be, declaring to men the message of 
mercy which he wished them to know when he said, " Go ye out into 
all the world, and preach the Gospel to every creature " ; tell every 
creature the glad tidings — the good news — which I have told you. 
11 I, 173 




1 7 i THE FAMILY COMMENTARY. 

Now we shall see how the apostles obeyed their divine Master, and 
what success attended their labors. 

In this chapter we learn that Jesus appeared to his disciples at dif- 
ferent times during forty days after his resurrection and taught them 
many important " things pertaining to the kingdom of God " ; or, as 
it means, the period of preaching the Gospel, commonly called "the 
Gospel Dispensation"; that he told them to remain together at Jeru- 
salem, and to " wait for the promise of the Father " ; that they should 
have another comforter when he was gone, — the Holy Spirit, — whose 
comforts they should feel in their hearts ; that he should give them 
such power that nothing should hinder or discourage them in preach- 
ing the Gospel in all parts of the world. 

While Christ was giving these instructions, he finally left them, as- 
cending up into heaven in a way 
like to that in which the prophet 
Elijah ascended, " and a cloud re- 
ceived him out of their sight." 
Two angels then appeared, and, as 
the disciples gazed with wonder at 
the sky, they told them that in the 

Ancient Messengers in the East. Same manner JeSUS should again 

appear, meaning at the time when 
he shall come to judge the world. The account of his being "taken 
up " which is here given is that which we commonly call the ascension, 
and the event happened on the Mount of Olivet, a spot distant from 
Jerusalem " a Sabbath day's journey," or the distance allowed for a 
Jew to walk on a Sabbath day, which was a mile, or perhaps some- 
thing less. 

After Jesus had ascended to heaven his disciples assembled together 
in "an upper room," which was a retired place where they might pray, 
having those women who had so much loved the Saviour joined with 
them. 

Peter now observed to those that were met together that as 
they lacked one disciple of their full number since the treachery 
of Judas, it was desirable to choose another, and they therefore 




ACTS. 175 

cast lots to know whom they should choose : " and the lot fell upon 
Matthias." 

In mentioning Judas, Peter says that he purchased a field with the 
money which had been given him by the chief priests, " and falling 
headlong, he burst asunder in the midst, and all his bowels gushed 
out." Now, we know that he returned the money to the chief priests, 
so that he could not have paid for the field ; but, as they afterward 
purchased a field with the money, it could be said that he bought it. 
This field was on the brow of the precipice which extended to the deep 
valley of Hinnom, southwest of the city; and Judas, hanging himself 
there, feel into that deep and foul ravine. 

The day of Pentecost was the fifteenth and last day from the day on 
which the Jews offered the first-fruits of their harvest, as a token of 
gratitude to God ; and that day of offering the fruits was the second 
day of the feast of the Passover. On that day the disciples of Jesus 
were all met together "in one place"; and while they were so met a 
singular sound filled the house, as though a wind were rushing through 
it, and flames, like fire, appeared on each of those assembled, having 
the shape of tongues, cloven or divided. This was a miraculous 
token that " the Holy Ghost," whose divine influences Jesus had 
promised, to comfort, strengthen, and instruct his disciples, had now 
come among them, in proof of which they "began to speak with other 
tongues" than their own. 

Now, you must know that it requires some time, and labor, and 
diligence to learn different languages, but these disciples spoke several 
languages at once ; and the reason of this was that they might directly 
tell people of different countries who came to Jerusalem about all the 
great things that Jesus had done, and what had happened to him that 
sinners of mankind in every country might be saved. 

At this time a great number of Jews, who inhabited various countries 
of the world, as they do now, — though the nation was not then entirely 
dispersed, — had visited Jerusalem, most likely to be present at the 
Passover; and hearing of the wonderful event which had taken place, 
they ran to the house where the disciples were, and there was universal 
astonishment when they found that these disciples could speak the 



1 76 THE FAMILY COMMENTARY. 

languages of all the countries whence they had come. Some of the 
people of Jerusalem, who hated Christ and his disciples, mocked, and said 
that they were drunk. They were more like drunken men themselves, 
who could suppose that men could speak other languages than their 
own merely because they were tipsy ; and if they had not been full of 
prejudice and hatred against Christ and his disciples, they would never 
have suggested such a reason for this miraculous gift. The apostle 
Peter, who from this time, as the oldest, and perhaps the most 
thoroughly instructed in his Master's will and purposes, took the lead 
of the apostolic band, thought it best to preach to the multitude. And 
"when they heard it, they were pricked in their heart"; that is, " the 
word of God entered into them, which cut and laid open their hearts, 
and the sin and wickedness of them " ; and they felt as you have 
perhaps felt when you have been detected in doing something you 
ought not to have done, and perhaps something very bad indeed ; for 
shame and guilt pierce and wound the soul, as a sword cuts and pains 
the body. And they " said unto Peter, and to the rest of the apostles, 
Men and brethren, what shall we do?" Peter told them they must 
" repent" — that is, their minds must be changed ; they must seek for- 
giveness and pardon from Christ for the wickedness they had done, 
and they must be " baptized," as a proof that they had embraced the 
religion of Jesus, and then the Holy Ghost would work in their hearts, 
and make them both holy and happy. 

In the course of the day no less than " three thousand souls " 
repented and believed, from the preaching of Peter, and were baptized. 

The Lame Man Restored at the Gate of the Temple*— Peter 
and John taken before the Jewish Sanhedrim* 

ACTS III, IV. 

We have here the account of a miracle wrought by the apostles 
Peter and John. We are told that they went up to the temple at the 
hour of prayer, and there they saw a poor man who was born lame, 
and who was daily carried to the gate of the temple which was called 
"Beautiful," on account of its being more handsome than the other 



ACTS. 



*77 



gates. As he was unable to work, here he was to be seen begging 
alms of the charitable. As the two apostles entered, he asked them 
also to give him something. Little did he expect what he should get 
by that supplication. " Peter said, Silver and gold have I none ; but 
such as I have give I thee: in the name of Jesus Christ of Nazareth, 
rise up and walk. And he took him by the right hand, and lifted him 
up : and immediately his ankle-bones received strength. And he, 
leaping up, stood and walked, and entered with them into the temple, 
walking and leaping, and praising God." 

The cure of the man drew together a great number of people, all 
wondering at what they saw; and Peter again embraced the oppor- 
tunity of preaching a sermon to them, in which he told them the same 
truths as before, and urged 
them to repent of their sins, 
and to submit to Jesus as 
the Saviour of sinners; that 
Almighty Saviour, by whose 
power he had performed this 
cure. 

The Jewish priests, who had 
opposed Christ, now tried to 
stop the mouths of his apos- 
tles, so they laid hold of them 

to prevent them from preaching again; and well might they fear the 
success of the apostles, for under this sermon no less than five 
thousand souls were converted ! 

The next day the apostles, with the man that was cured, were taken 
before the Jewish Sanhedrim at Jerusalem, where were assembled 
together their rulers, elders, scribes, and priests; and the apostles were 
asked by what power they had cured the man, whether by the help of 
the devil, as they thought, or by the help of God. At this moment the 
Holy Ghost filled Peters heart with the greatest courage, and he again 
preached, having the rulers and priests to hear him. These were not 
converted, but nevertheless they were struck with wonder at " the 
boldness of Peter and John," for they recollected them as having been 




Eastern Millstones. 



I7 8 THE FAMILY COMMENTARY. 

among the timid disciples of Jesus, who once all forsook him and 
fled. ' 

The apostles being set free, again joined their brethren, and told 
them of their treatment and escape. Then they all united together 
in prayer to God, to give them courage still to speak his word, and to 
enable them to show it was his word by performing more miracles. 
And God gave them another sign, as on the day of Pentecost — a 
mighty shaking of the place where they were assembled, such as when 
a house is shaken with the wind ; and by this sign they knew that the 
Holy Ghost would give them new power and energy, which imme- 
diately was the case, " and they spake the word of God with bold- 
ness." 



Ananias and Sapphira Struck Dead for Lying. — The Apostles 
Peter and John thrown into Prison* — Released by an Angel. 

ACTS V. 

There were now above eight thousand Christians ; and, as they were 
liable to great afflictions and persecutions in embracing the faith of 
Christ, they all readily agreed to sell their possessions and to put all 
their money into one common stock, and so help one another, just as 
they might stand in need. 

But a man named Ananias, and Sapphira his wife, while professing 
to do as the rest did, gave only a part, and slyly kept back the rest. 

Liars think they can not be found out; but God can always find them 
out. And so he did here. It was revealed to Peter that Ananias had 
kept back part of his money, and he told Ananias that Satan had got 
possession of his heart, to do so wicked a thing. 

Ananias was terrified at this discovery; he was convicted of his sin, 
and instantly fell down dead. 

In about three hours after this Sapphira made her appearance, and, 
not having heard of the death of her husband, she expected to see 
him among the disciples of Christ, received as one of his sincere and 
liberal followers. Peter asked her for how much the land was sold 
for which Ananias kept back the money. And she told him the same 



ACTS. 



i7(> 



lie as Ananias, having agreed with him to deceive the apostles. Peter 
then rebuked her for daring to tempt or try the Spirit of the Lord 
by seeing if it were not possible to conceal from his inspired apostles 
so base an action; and he said, " Behold, the feet of them which have 
buried thy husband are at the door, and shall carry thee out. Then 
fell she down straightway at his feet, and yielded up the ghost; and 
the young men came in and found her dead ; and carrying her forth, 
buried her by her husband. And great fear came upon all the church, 
and upon as many as heard these things." And well might they fear. 
These were awful examples of the hatred which God has to lying, for 
Peter could not have killed Ananias and Sapphira merely by what he 
said: it was God's hand that killed 
them. 

The apostles continued working 
miracles and preaching, " and be- 
lievers were the more added to the 
Lord, multitudes both of men and 
women." The people also, learning 
what cures the apostles performed in 
the name of Jesus, thronged to them 
with their sick, and were happy if 
they could get within reach of the 
shadow only of Peter's body, sup- 
posing that there must be some virtue in it, not understanding how 
he cured only by the power of the blessed Jesus. 

The Jewish rulers were now greatly enraged, that after they had so 
strongly commanded the apostles to be quiet, they still continued 
preaching about Christ and working miracles in his name ; and they 
" laid their hands on the apostles, and put them in the common 
prison," where they put their malefactors, as if they had done the very 
worst deeds, instead of kindly curing the sick and the lame. 

But God sent an angel, who opened the prison door at night and 

set the apostles free, desiring them to go to the temple and preach 

again to the people. 

All that now happened to the apostles our Lord had foretold, as 
38 




Slaves Grinding Corn. 



i So THE FAMILY COMMENTARY. 

Matthew informs us in the tenth chapter of his gospel : " But beware 
of men, for they will deliver you up to the councils, and they will 
scourge you in their synagogues. And ye shall be brought before 
governors and kings for my sake." The apostles, therefore, rejoiced 
" that they were counted worthy to suffer shame for his name. And 
daily in the temple, and in every house, they ceased not to teach and 
preach Jesus Christ." Thus, from morning to night, every day, they 
continued at the work of preaching, and embraced every opportunity 
to teach, even in the temple itself, as well as from house to house. 
They made it the great business of their lives to exhibit Jesus to the 
people as the promised Messiah; also to clear from their spiritual 
eyes, beclouded by the forms and ceremonies and customs of the 
fathers, all that was dark and incomprehensible, so that they might 
appropriate him to their souls. 

The Death of Stephen. — Saul of Tarsus,— Persecution of the 
Christians. — Simon Magus.— Philip and the Eunuch, 

ACTS VI-VIIL 

In the sixth chapter we are told that the disciples chose seven men 
out of their number to take care of the poor among them, that they 
should not be overlooked ; Stephen, who was afterward martyred, was 
among those now chosen. It is one beautiful feature of Christianity 
that it never overlooks the poor. 

The disciples of Jesus still continued to increase in numbers, and 
even many of the priests were at last converted. 

Stephen was a man very " full of faith," and he " did great wonders 
and miracles among the people." Like Peter and John, therefore, he 
was dragged before the council ; and as there was no crime committed 
by him to condemn him, false witnesses were procured ; and wicked 
men, for the sake of a reward, made up a story against him, that he 
had spoken blasphemous words against the temple and the law. 
Stephen was quite calm and happy; "and all that sat in the council, 
looking steadfastly on him, saw his face, as it had been the face of an 
angel." The good man made a noble reply, and boldly told them of 



ACTS. 181 

their wickedness and of that of their fathers before them. He charged 
them with being " the betrayers and murderers " of Christ, and cut 
them so to the heart with what he said that in their rage they, like a 
pack of dogs, " gnashed on him with their teeth." Then, thrusting 
him out of the city, they stoned him, while he called upon God, and 
said, " Lord Jesus, receive my spirit." And while they yet stoned him, 
he kneeled and prayed for his persecutors, and then " fell asleep." 
" Fell asleep ! " Stephen was amidst a shower of stones, and he fell 
asleep ! Saints when they die fall asleep. When we sleep, we rest ; 
and death to them is no punishment, but only a rest. Stephen was 
the first Christian martyr. 

And here begins the history of the most extraordinary man among 
all the apostles. At this time he was "a- young man, whose name was 
Saul," and who was an enemy to Jesus, and took care of the clothes 
of the false witnesses that had pulled them off that they might the 
better stone the pious Stephen. Indeed, he " was consenting to his 
death," which means here that he even " took pleasure " in it. " And 
at that time there was a great persecution against the church which 
was at Jerusalem ; and they were all scattered abroad throughout the 
regions of Judea and Samaria," fleeing wherever they could to escape 
the fury of their enemies ; the apostles only remained at Jerusalem, 
still to bear witness in behalf of Jesus. Among the persecutors none 
were more active than this Saul; for "he made havoc of the church," 
falling on them like a wild beast on his prey, " entering into every 
house, and haling men and women," — that is, dragging them by force, 
— " committed them to prison." 

This persecution, however, turned out for good. Instead of" check- 
ing the progress of the religion of Jesus, it only spread it abroad the 
more ; for the disciples being driven from Jerusalem, " went everywhere 
preaching the word." And among those who preached with very 
great success was Philip, one of the seven who went to Samaria and 
preached Christ unto the people. And they all with one accord gave 
heed unto those things which Philip spake, hearing and seeing the 
miracles which he wrought. " And there was great joy in that city." 

And there was a man at Samaria, named Simon, whom we are 



182 THE FAMILY COMMENTARY. 

accustomed to call Simon Magus; that is, Simon the magician or con- 
jurer, because he used cunning arts like the magicians of Egypt. 
This man " bewitched," or astonished, the people with his tricks, and 
they thought he was some wonderful person. But when they heard the 
wonderful things about Jesus which Philip had to tell, and saw how he 
cured the lame and the sick and others, they would no longer believe 
in Simon Magus, but became disciples of Jesus ; and Simon professed 
to be a disciple also. 

The apostles at Jerusalem, informed of the great things that were 
being done in Samaria, sent Peter and John to assist Philip in his work. 
And they laid their hands on some of the disciples, as a sign of implor- 
ing the Holy Spirit to give them peculiar courage and abilities, that 
they nrght become fellow-laborers in their great work; and the Holy 
Ghost gave them extraordinary powers, as had been done to the 
disciples assembled on the day of Pentecost. Simon, seeing this, and 
having been left out of the number, offered Peter money if he would 
enable him to do the wonderful things which he saw the others could 
do ; that is, speak in different tongues and heal diseases and the like. 
Here he showed that his heart was awfully darkened, or he must have 
seen '.hat no money could purchase such power, and that it could only 
have been given from above. This Peter told him, and exhorted him 
to repent, and pray God to forgive him for such wicked thoughts. It 
is most likely that Simon Magus, seeing he had lost his chance of 
being popular and of making money by his old tricks, wished now to 
attain the same ends by means of the gifts of speaking and healing, 
ha ring no design to glorify Jesus by what he might say and do ; and 
it is generally believed that he died a bad man, for we never read of 
h's heart having been changed. 

But we have directly after a more pleasing account in the narrative 
of the Ethiopian eunuch. 

Philip, having been ordered by an angel to take a journey on the 
road from Jerusalem to Gaza, was traveling in obedience to the divine 
command, when he met with an Ethiopian dignitary ; an officer " of 
great authority under Candace, queen of the Ethiopians, who had the 
charge of all her treasure, and had come to Jerusalem for to worship." 



ACTS. !8 3 

He was now returning, and was sitting reading in his chariot. Philip 
was inclined, by a peculiar impression made upon his mind by the Spirit 
of God, to hold conversation with this eunuch ; and, approaching his 
chariot, he found that he was reading aloud from the prophet Esaias ; 
that is, Isaiah — the former being the Greek and the latter the Hebrew 
name for the prophet. And Philip said, " Understandest thou what 
thou readest ? " Now, the eunuch, though riding in a chariot, was a 
very humble man ; and, sensible that he needed to learn all that he 
could, especially about the Saviour, he replied, " How can I, except 
some man should guide me ? And he desired Philip that he would 
come up and sit with him." And he was reading the prophecy about 
the blessed Jesus being led as a sheep to the slaughter, and like a 
lamb dumb before his shearer — but he was at a loss to know whether 
it spoke about the prophet or about any other person. Philip then 
explained it to him, and preached about Jesus. No doubt he told him 
that the prophet was setting forth the purity, innocency, meekness, and 
patience of the suffering Jesus — " the Lamb of God, which taketh 
away the sin of the world " ; and showed him how he was led to be 
crucified, and so shed his precious blood for us, as the lambs' blood 
was shed upon the Jewish altars. No doubt Philip also told him of 
the command given to the disciples to go and teach all nations, 
and to baptize them in the name of the Father, of the Son, and of 
the Holy Ghost. For, on arriving where there was some water, the 
Ethiopian desired to be baptized, and declared his firm belief that 
Jesus was the Son of God, and, therefore, he was willing to become 
one of his disciples ; so Philip baptized him. Philip was now 
miraculously removed from his presence all on a sudden, a cir- 
cumstance which must have satisfied the eunuch's mind that he was 
no inferior person, but a messenger sent from God to teach him the 
way of salvation. So the eunuch went on homeward, rejoicing that 
he had been favored with such news of salvation and had found the 
knowledge of Christ crucified. The Scripture does not tell us, but 
some respectable ancient writers do, that this eunuch founded a 
flourishing church in his own country. Those who know Christ will 
try to make others know him also. 



184 



THE FAMILY COMMENTARY. 



Remarkable Conversion of Saul of Tarsus*— Peter cures Eneas of 
Palsy, — Raises Dorcas to Life* 

ACTS IX. 

We shall now hear more about Saul of Tarsus, whose history has 
been interrupted by noticing the persecutions of the Christians, and 
the labors of Philip. 

" Not satisfied with the murder of Stephen, and with the havoc he 
made at Jerusalem," we learn here that Saul was " yet breathing out 
threatenings and slaughter against the disciples of the Lord," and he 

therefore went to the High 
Priest and begged him to 
give him authority to go to 
Damascus, the capital city of 
Syria, that he might there 
search for the Christians, 
and take all that he could 
find bound to Jerusalem. 

But the grace of God 
stopped him, as it has many 
a wicked person, in his career. 
"As he journeyed, he came 
near Damascus : and sud- 
denly there shined round 
about him a light from 
heaven : and he fell to the earth, and heard a voice saying unto him, 
Saul, Saul, why persecutest thou me ? " Now, you must observe that 
Saul did not know Jesus ; that Jesus was in heaven, and therefore he 
could not persecute him in person; but Jesus so loves those who love 
him that, in persecuting his sincere followers, he felt the cruelty of 
Saul as if it had been inflicted upon himself. And Saul said, "Who 
art thou, Lord ? And the Lord said, I am Jesus whom thou perse- 
cutest: it is hard for thee to kick against the pricks," or goads, as a 
stubborn bullock would against the spiked stick with which his driver 




OX-CART IN PALESTINE SHOWING THE GOAD. 



ACTS. 185 

would urge him on with his work in the plow. Saul's spirit was 
immediately subdued ; and he who made others tremble now trem- 
bled himself, and said, like a submissive servant, " Lord, what wilt 
thou have me to do?" The great light which had flashed upon 
him from heaven had blinded his eyes, and he was obliged to be 
led into Damascus as a blind person; and there, during three days, 
he could neither see, nor eat, nor drink. The Lord, now seeing 
Saul humbled and praying for mercy, commanded a disciple of the 
name of Ananias to search him out, and to speak comforting 
words to him. Ananias knew what a bitter persecutor Saul was, 
and was afraid to go near him, but the Lord told him that Saul 
was one of his chosen vessels; and as men put treasure into urns, 
and such things, so he would put the treasures of his grace into 
the heart of Saul, and make him one of his most eminent ministers. 
So Ananias went to the house where Saul was, and restored him to 
sight as he was commanded to do, and the Holy Ghost gave sight at 
the same time to his before darkened mind, and taught him everything 
that could qualify him to preach Christ to sinners and show them how 
he was a Saviour. And Saul was at the same time baptized as 
another disciple of Christ. Instead of persecuting the disciples, Saul 
now joined himself to them, and remained a while with them at 
Damascus. And there " he preached Christ in the synagogues, that 
he is the Son of God." 

The Jew r s now tried to kill him, as he had tried to kill others, and 
they hid themselves in certain places to put him to death by suddenly 
falling upon him; and they watched the gates of Damascus night and 
day that he might not escape. However, the disciples, notwithstand- 
ing their vigilance, managed to get him out of the city ; for the house 
of one being built on the city wall, he was let down by a basket from 
a back window and so got away from the city without passing through 
either of the gates. 

Saul then went to Jerusalem, but his name was so terrifying there 
as a persecutor that when he offered to unite with the disciples they 
were all afraid of him. They most likely supposed that he only pro- 
fessed to be a Christian that he might the better learn their secrets, 



186 THE FAMILY COMMENTARY. 

and so play the part of spy, and inform against them, and get them 
to be imprisoned and put to death. At length Barnabas told the 
disciples not to fear, and what wonderful things had happened to 
Saul, " and how he had preached boldly at Damascus in the name of 
Jesus." 

At Jerusalem, also, the new apostle met with the most violent 
enemies, who seemed the more enraged against him because he was 
a deserter from their ranks. Here the Grecians, as they are called, or 
Jews that used the Greek language, and not Greeks, who were heathen, 
"went about to slay him," and he found no rest until he went to his 
own city of Tarsus. After this the churches were allowed for some 
time to enjoy a little rest. 

We now leave Saul at Tarsus, and return to notice what Peter was 
doing. We are told that he paid a visit " to the saints which dwelt at 
Lydda." 

Lydda, where Peter went, was a city about thirty miles from Jeru- 
salem. Here Peter worked another miracle in the name of Jesus, and 
cured a certain man named Eneas, who had kept his bed eight years, 
and was sick of the palsy. 

We are next informed about a good woman, whose name you may 
often have heard mentioned, because her memory is held in great 
repute on account of her being very charitable. Her name was 
Tabitha in the Syriac language, and means a roe ; and because a roe 
in the Greek is called Dorcas, that was the name which she bore 
among the Jews that spoke Greek. She lived at Joppa, a town now 
called Jaffa. This excellent woman died, and was laid out. Petei 
being then at Lydda, which was near Joppa, the disciples sent to him 
to tell him of their grief, and no doubt with a view to his restoring 
her to life. Peter hastened to Joppa, and there he found the dead 
body in an upper chamber, "and all the widows " to whom Dorcas 
had been very kind and charitable " stood by him weeping, and show- 
ing the coats and garments which Dorcas made while she was with 
them." It is from this circumstance that we call some of our societies 
for giving clothes to the poor, Dorcas societies. 

Peter ordered every one of the widows to leave the room, that he 






ACTS. 187 

might, in a more undisturbed way, kneel down and pray to God ; and 
having done so, he said to the dead body, "Tabitha, arise. And she 
opened her eyes : and when she saw Peter, she sat up. And he gave 
her his hand, and lifted her up ; and when he had called the saints and 
widows he presented her alive." 

These miracles caused many more to believe in Jesus : and Peter 
continued for some time at Joppa, with one Simon, a tanner, no doubt 
busily engaged in following up these miracles and conversions, by 
exhorting the disciples to continue firm in their attachment to Jesus, 
from which they would be liable to be shaken by future persecutions, 
which were to be expected from the envious Jews. 

Cornelius's Dream, — Peter's Vision* 

ACTS X, XI. 

There was a man living at Cesarea, commonly called Cesarea Phil- 
ippi, on the borders of Syria, whose name was Cornelius, and he was 
a centurion, that is, an officer commanding a hundred men, who were 
Italians, subject to the Roman government. This man was very 
pious and charitable, and particularly fond of praying to God. Now, 
while he was devoutly engaged in one of the hours of prayer, an 
angel of God spoke to him in a vision ; that is, he saw the angel, not 
in a dream by night, but in broad day ; and the angel said to him, 
"Thy prayers and thine alms are come up for a memorial before God ; " 
meaning that the prayers which he had put up in faith, for himself and 
family, and the charitable actions he had performed from a principle of 
love, were like sacrifices upon the altar, which ascended to God with 
acceptance. And he desired Cornelius to send men to Simon the 
tanner's house, at Joppa, where Peter resided, and Peter would teach him 
about those great things which he was desirous of learning. So he 
sent two of his servants, and a pious soldier, to make inquiries for him 
at Joppa ; these were, no doubt, all concerned faithfully to do the 
business about which Cornelius had informed them. 

These messengers went to Joppa on the next day after the vision of 
Cornelius, and reached it at another hour of prayer used among the 



188 



THE FAMILY COMMENTARY. 



jews, and Peter at that moment was praying, and fell into a trance : 
that is, he lost all sense of what was going on, and felt as if he were 
a happy spirit, departed from the body ; and he saw heaven opened, 
and a large sheet let down to earth and spread out before him as a 
table-cloth, in which were wild beasts and creeping things, as well as 
tame beasts and fowls ; and a voice desired him to kill and eat. 
Peter, who had strictly observed the Jewish law, had never eaten 
anything which it forbade and called unclean, and he hesitated to 
touch the offered food. The voice then said, " What God hath cleansed, 
that call not thou common." This vision seems to have been repeated 
three times, to impress his mind the more strongly. Peter, on coming 

to himself, could not think what 
all this could mean ; but while he 
was thinking upon it the messen- 
gers from Cornelius arrived at his 
door, and he was urged by a 
secret impression of God's Spirit 
to meet them and go with them. 

When Peter arrived at the 
house of Cornelius, the good man 
had assembled his relatives and 
friends, supposing that some bless- 
ing from God would 
and he wished them to enjoy it 



'\z± 






JOPPA, FROM THE SOUTHWEST 



l & 



attend this 
as well 



as 



extraordinary meetin 
himself. 

On seeing Peter, Cornelius fell at his feet " and worshipped him," 
or paid him reverence. He was not a foolish heathen, who paid him 
worship as if he had been a god, but he paid him very high respect 
as a servant of God, sent to instruct him. Peter, however, thought 
that he paid him more reverence than he ought, and, fearing that he 
might rob Christ of the honor which was really due to him, and none 
other, he " took him up, saying, Stand up ; I myself also am a man." 

And now Peter saw the plain meaning of the sheet with the 
unclean creatures of which he was to eat. This was a sign to teach 
him that although he was a Jew, yet he was now to unite with those 



ACTS. 



1S9 



who would believe in Christ, of all nations ; and he said to the com- 
pany : " Ye know how that it is an unlawful thing for a man that is a 
Jew, to keep company, or come unto one of another nation ; but God 
hath shown me that I should not call any man common or unclean." 

Cornelius now told Peter for what reason he had sent for him, and 
that his little company were assembled to hear from him any words 
which God might speak through his lips. 

Peter then preached to this Gentile company the same truths which 
he had preached to the Jews, and encouraged them to believe in Jesus 
as a Saviour, assuring them that 
" in every nation he that feareth " 
God, "and worketh righteousness, 
is accepted with him " ; and that 
whosoever believed in Jesus should 
receive remission, or enjoy the 
putting away of their sins, so that 
they should not be brought against 
them in the day of judgment. 

While this honored apostle was 
preaching, the Holy Ghost also 
came upon these Gentiles, as on 
the Jews assembled on the day of 
Pentecost. They also were now 
filled with zeal for the honor of 
Christ, and could speak in tongues 

they had never learned, so as to explain to all they might meet, of 
any country, the great things about their salvation. " They of the 
circumcision," that is, the Jews who were present, were astonished ; 
for they had no notion that the Gentiles would receive the Spirit, but 
thought that this blessing was to belong to the Jews only. These 
persons, having received the Spirit, were also baptized, to show that 
they were the disciples of Christ. 

The apostles, who were scattered at the time of the persecution of 
Stephen, still continued "preaching the word"; but they confined 
their labors to the Jews only, and to the Grecians, or Jews which spake 
12 L 




Temple Candelabra. 



19 o THE FAMILY COMMENTARY. 

the Greek language, commonly called Hellenist Jews, which means 
Grecian jews. These apostles preached at Phenice, Cyprus, Antioch, 
and elsewhere : " and a great number believed, and turned unto the 
Lord." And Barnabas being sent from Jerusalem, paid a visit to the 
new disciples at Antioch, w r here he was much delighted, for he " saw 
the grace of God," in its holy and happy effects, in the lives and dis- 
positions of the people, and this made him "glad"; and while he 
preached, " much people " were also " added unto the Lord." Barnabas 
also got Saul of Tarsus to help him, and they labored together for a 
whole year, " and taught much people." 

It was at this time that " the disciples were called Christians first at 
Antioch." 

The eleventh chapter closes by telling us about a kind act of the 
Christians at Antioch, in sending needed comforts to their brethren in 
Judea. At this time Agabus, who was endowed with the spirit of 
prophecy, foretold that a famine would shortly take place all over the 
world, " which came to pass in the days of Claudius Cesar," a Roman 
emperor. The Christians at Antioch, which was a fine city in Syria, 
had some reason to believe that their brethren at Jerusalem would 
suffer much from this famine, and so they made no hesitation, but sent 
them what money they could spare to meet their wants, when the 
time of need should come. 



The Apostle Peter's Imprisonment and Miraculous Escape* — 

Herod's Miserable Death* 

ACTS XII. 

The Herods were all bad men. Herod the Great slew the infants 
at Bethlehem ; Herod Antipas beheaded John the Baptist; and Herod 
Agrippa " killed James the brother of John with the sword," which 
was one of the modes of putting to death among the Jews that was 
considered very disgraceful, and was especially inflicted on those who 
deceived the people. 

As he saw that the wicked Jews were pleased at his murder of one 
of our blessed Lord's apostles, he proceeded next to persecute Peter, 



ACTS. 191 

and by his orders this faithful servant of Christ was thrown into prison, 
and carefully guarded by " four quaternions of soldiers," that is, six- 
teen — a quaternion consisting of four ; and these quaternions relieved 
one another's guard, and so watched him by turns, night and day. It 
was impossible that he could escape but by some miracle, for his hands 
were chained, and when he slept at night he had two soldiers lying by 
him, one on each side, and the chain on each hand was fastened to a 
hand of each soldier. 

But nothing can withstand the power of God ; and when the Chris- 
tians met together to pray for Peters deliverance, God heard their 
prayers and sent his angel to set him free. The very night that this 
happened was to have been Peter's last night in prison ; for on the 
next morning Herod intended to have exposed him to the people, 
and to have put him to death, as he did James. When the angel 
appeared, surrounded with brightness which illuminated the prison, 
he awoke Peter by touching his side, and, raising him up, " his chains 
fell from off his hands " ; and having put on his girdle and his sandals, 
he followed the angel out of the prison. All this was so sudden and 
surprising that Peter scarcely believed it was real, and thought he 
must be dreaming. When they had passed the first and second ward, 
or watch, they had to escape through the strongest gate of the prison, 
a gate made of iron, and through which they could enter directly into 
the city. This gate opened of its own accord, and so Peter escaped 
from the hands of his enemies. What was the state of the guards 
during this time is not said : perhaps a deep sleep came over them, or 
their sight was darkened so* much as to be unable clearly to distin- 
guish objects at the moment. 

The angel having left Peter in the street, he began to recover from 
his astonishment, and comforted himself that God had really inter- 
posed to save him. Then, without loss of time, he hastened to his 
fellow Christians, who were just then met together for prayer at the 
house of " Mary the mother of John, whose surname was Mark." 
Having knocked for admission, a young woman named Rhoda, or Rose, 
— for that is the meaning of Rhoda, — coming to the gate, asked from 
within who was there, and on hearing Peter's voice was so overcome 



192 THE FAMILY COMMENTARY. 

with joy that she ran in and told the company instead of stopping to 
let him in. Though they were praying, and no doubt praying for his 
release, yet they could hardly believe that it happened so soon, and 
they said to the young woman, " Thou art mad " ; and when she 
assured them it was true that Peter was at the gate, they said, "It is 
his angel " : they thought it was some heavenly messenger that had 
assumed his form to bring them some news about him. 

As Peter continued knocking they went and opened the door ; and, 
to their astonishment, they saw Peter himself, and he then told them 
how he had escaped. 

When daylight came, Peter being missed from the prison, the 
soldiers were all in alarm ; and Herod, on being told what had hap- 
pened, was so enraged that he ordered the poor soldiers to be put to 
death, or executed, as we say, for their negligence. 

Herod now left Jerusalem and went on a journey to Cesarea, a city 
about fifty-five miles from it. Here he was visited by some persons 
of importance, who were sent from the people of Tyre and Sidon, to 
reconcile him after some offense which he had taken, and on account 
of which they feared he would make war against them. This would 
have been ruin to them, for they lived by merchandise, which they 
could not then so extensively sell ; and, as they were not accustomed 
to the labors of the field, they were also " nourished by the king's 
country " — that is, received their food from it, especially their corn. 
Herod appointed a day to receive the supplicants, as he sat on his 
throne ; and, being very splendidly dressed with robes which Josephus, 
the Jewish historian, says were richly worked with silver that sparkled 
brilliantly in the sun, he delivered a speech to the ambassadors of 
Tyre and Sidon, in the presence of a great multitude of people. The 
foolish people, in order to compliment the king, cried out, "It is 
the voice of a god, and not of a man." The more foolish king 
was delighted with this praise, and instead of reproving them for 
their blasphemy, in so extolling a poor mortal like themselves, he 
silently heard and rejoiced in their flattery. But God can punish 
kings that offend him, as well as poor men ; and while this impious 
king was setting himself up for a god, an angel secretly smote him 



ACTS. 



J 93 



" because he gave not God the glory " in reproving the profane people, 
"■and he was eaten of worms," and died. 



The Travels, Sufferings, and Success of Paul and Barnabas* 

ACTS XIII, XIV. 

In this chapter we find Barnabas and Paul traveling about together 
to preach the gospel. They went to Seleucia, a city of Syria, and 
thence " they sailed to Cyprus," an island in the Mediterranean Sea. 
There they visited Salamis, a chief city of Cyprus ; and thence they 
proceeded to Paphos, on the same island. 

We are here told that Saul was 
also called Paul. It was common 
to have two names of these kinds ; 
for Saul was the Hebrew name by 
which this apostle was known among 
the Jews, but Paul was his Roman 
name. 

From Paphos they next " came 
to Perga, in Pamphylia," a country 
in Asia, of which Perga was the 
chief city ; and from Perga " they 
came to Antioch in Pisidia," so 

called to distinguish it from Antioch in Syria. Here they went into 
the synagogue on the Sabbath-day, and were invited by the rulers to 
speak ; and Paul preached a sermon to the people, the design of which 
was to show that Jesus was the Messiah, the anointed one of God, for 
whom the Jews had long looked ; that he was of the seed of David, 
as foretold by the prophets ; that though he had died, he had also risen 
again, and that now they were come to preach salvation in his name. 

The people were so struck with this sermon that they wanted to 
have another on the next Sabbath ; but the rulers would not allow of 
it, for they were jealous because the preacher had attracted so much 
attention. Then Paul and Barnabas told them that since they had 
refused to hear any more about Christ, they should carry the glad 




Ancient Jewish Idols. 



I94 THE FAMILY COMMENTARY. 

tidings to the Gentiles or heathen, which the heathen, at Antioch, were 
glad to learn ; and many of them heard the holy preachers and 
believed. 

The Jews then raised a persecution against Paul and Barnabas, and 
got some women, who had gained fame as devout women from their 
attention to the laws of their religion, and who were also of rich 
families, to help them in driving these servants of Christ out of the 
city. So they shook the dust off their feet, as Christ had told them to 
do if their message was not received in any place, as a sign of dis- 
pleasure against it, and they " came unto Iconium," another place on 
the borders of the country. 

At Iconium they again went into the Jews' synagogue, and " a great 
multitude," both of the Jews and also of the Greeks, believed their 
divine message. 

But the Jews and Greeks were now greatly divided among them- 
selves ; some of them believed, and some of them did not believe, 
notwithstanding all the divine proofs of the heavenly message ; and 
as parties rose very high, and it was determined by some that 
they would even stone Paul and Barnabas, they left the place, that 
they might carry the Gospel elsewhere, where the hearts of many more 
would be ready to receive it. 

They now "fled unto Lystra and Derbe, cities of Lycaonia," at no 
great distance, " and there they preached the gospel." 

Here a man, who was born a cripple, was sitting to hear a discourse, 
when the apostle Paul, perceiving that he had faith in the truth of his 
message, addressed him before all the people, and " said with a loud 
voice, Stand upright on thy feet. And he leaped and walked." 

The heathen people were so astonished and delighted that they 
said, " The gods are come down to us in the likeness of men." They 
thought there were many gods, and that these were two of them. 
They knew no better, not having the Scriptures ; and they took Bar- 
nabas for Jupiter, one of their gods, and Paul for Mercury, another of 
them ; and, according to their custom of worshiping and honoring their 
deities, the priest of Jupiter, which was before their city, brought oxen 
and garlands unto the gates, and would have done sacrifice with the 



ACTS. 



195 



people — that is, have sacrificed the oxen to Paul and Barnabas ; but 
the apostles rent their clothes, as the Jews did when they heard blas- 
phemy, and showed what horror they felt that the people should 
make such a mistake. They then declared they were only men, and 
exhorted them to cast off their false gods, and believe in " the living 
God, which made heaven, and earth, and the sea, and all things that 
are therein." The people were, however, even then with difficulty pre- 
vented from worshiping the apostles. Yet notwithstanding this servile 
adoration of them, when, soon after, some Jews arrived in the city from 
Antioch and Iconium, who told them how the apostles had been driven 
from those places, and spoke against them — these same people who 
had seen the miracle performed on 
die lame man, and would then have 
adored the apostles, now w r ere per- 
suaded to stone Paul, so fickle were 
they; and they hurt him so much 
that he appeared to be dead, and his 
body was dragged by them out of 
the city. He must have been dread- 
fully injured by this treatment; but 
God left the people without excuse 
for future punishment in thus treat- 
ing his servant, and tried the bold- 
ness of Paul in his cause ; and w T hen 

he was left for dead, God wonderfully restored him, so that he was 
immediately able to pursue his journey to another place; "and the 
next day he departed with Barnabas to Derbe," a city of Lycaonia, as 
mentioned in the sixth verse, and there they made many disciples ; 
and then they revisited Lystra, Iconium, and Antioch, to instruct, 
comfort, and establish the minds of those that had believed, that they 
might not be frightened at their persecutions. 

Here the Christians now formed themselves into churches ; and the 
apostles having taught them and prayed with them, set them in 
order, and appointed proper persons from among them to manage 
the worship of God, and for other Christian purposes. 




Ancient Egyptian Idols. 



n 6 THE FAMILY COMMENTARY. 

Then they passed through Pisidia, the country where Antioch was, 
and came to Pamphylia, in Asia, and preached at Perga in that country, 
and thence went into Attalia, a seacoast town on the borders of the 
Mediterranean Sea. Then they took shipping and sailed to the other 
Antioch, which w r as in Syria, and delighted the Christians there by 
telling them of their travels, and of the great success which, notwith- 
standing all opposition, had attended their preaching of the Gospel of 
Christ — " and there they abode a long time with the disciples." 

Disputes Among the Christians at Jerusalem Settled by the Apostles* 

ACTS XV, XVI. 

While Paul and Barnabas were at Antioch, in Syria, some persons 
from Jerusalem came to Antioch and raised a dispute. Paul and Bar- 
nabas, therefore, went to Jerusalem to settle the question. 

The affair being quietly settled, Paul and Barnabas now resolved on 
revisiting all the places where they had preached the Gospel ; and Bar- 
nabas wished John, whose surname was Mark, to accompany them ; 
but he, having been their companion on a former occasion and left 
them to bear their labors and dangers alone in a manner that did not 
quite please Paul, who perhaps thought him timid, or not sufficiently 
zealous, Paul did not wish to have his help. This caused a misunder- 
standing between Paul and Barnabas, and so they parted company. 
Barnabas, taking Mark with him, sailed to Cyprus, an island in the 
Mediterranean Sea, and, as we learn in the latter part of the fourth 
chapter, the native place of Barnabas. Paul, accompanied by Silas, 
took another route, and went through Syria and Cilicia, which w r as his 
native country, and visited the churches or assemblies of Christians 
whom he had before brought, through his preaching, to receive the 
religion of Christ. 

Among the places visited again by the apostle Paul were Derbe 
and Lystra. At the latter place he found a young disciple named 
Timotheus, or Timothy, — the same to whom he afterward wrote the 
Epistles. The mother of this young man was a Jewess, but his father 
was a Greek ; and so it happened that he was not circumcised. Now, 



ACTS. 197 

as Paul wished to have his aid as a fellow-laborer, seeing that he was 
a youth of fine talent and spirit, but as the Jews would not have 
allowed him to speak in the synagogues unless he had been circum- 
cised, Paul therefore " took and circumcised him, because of the Jews 
which were in those quarters " ; who, knowing that his father was a 
Greek, and therefore had not had the rite performed upon him, would 
have raised objections to his preaching. 

And now they traveled throughout Phrygia in Asia, and the region 
or country of Galatia, in that part called Asia Minor; then they came 
to Mysia, another country in Asia Minor, and " assayed," or attempted, 
to go into Bithynia, another country also in Asia Minor, but were 
prevented by a particular impression made on their minds by the 
Spirit of God. Perhaps had they gone, their lives would have been 
taken, and these God designed to spare for future labors. So they did 
not stop at Mysia ; but " came down to Troas," then a colony of the 
Romans, now called Alexandria. 

Being prompted by the Spirit of God in a vision, or sort of trance, 
which happened in the night, and in which a man of Macedonia 
appeared before Paul and said, " Come over into Macedonia and help 
us," Paul proceeded thither, which was a very large country in Europe. 
He loosed, or set sail, from Troas, and reached Samothracia, an 
island in the Archipelago, and the next day Neapolis, a seaport, which 
was a part of Macedonia. From thence he went on to Philippi, the 
chief city of that part of Macedonia, and stopped there some days. 
Here, on the Sabbath day, they visited one of the spots where 
the Jews worshiped, and " spake to the women which resorted 
thither." 

Among these women was one named Lydia. She was a seller of 
purple — most likely of purple dye, which was avaluable article at that 
time — and she belonged to a place called Thyatira, a large city in the 
province of Asia, in Asia Minor. She was a worshiper of the one 
true God, but knew nothing of Jesus Christ. But now she heard him 
preached, the Lord opened her heart, like a door, to let him into it by 
faith ; and she received Jesus there, and embraced all the important 
truths spoken about him by Paul. And she was baptized, and received 



i 9 8 THE FAMILY COMMENTARY. 

the sacred messengers into her house, while they remained in that 
neighborhood. 

The apostles regularly went to a place used for prayer ; and a girl, 
who knew their custom, followed them, as they went every day, and 
cried after them, " These men are the servants of the most high God, 
which show unto us the way of salvation." This girl was one of a 
certain class of people of those days who pretended to be divinely 
inspired, and who might possibly have been permitted to perform some 
astonishing things by the aid of the devil, who seems to have had full 
possession of her mind. By her predictions she gained much money. 
It seems that she was not free, but belonged to masters who received 
what she gained. Paul, perceiving what kind of a person she was, 
was grieved at her condition, and, in the name of Jesus Christ, he 
commanded the evil spirit to come out of her. " And he came out 
the same hour." 

Her masters were greatly enraged that they had now lost their 
gains, for the girl could serve the devil no longer. They therefore 
seized Paul and Silas, and carried them before the magistrates, accus- 
ing them of teaching doctrines and customs contrary to the laws. 
Then the magistrates had them stripped, by tearing off their clothes, 
and commanded them to be beaten with rods, after which they were 
cast into prison, and the jailer had orders to take the greatest care that 
they should not escape. So he thrust them " into the innermost 
prison " — one that, lying beyond others and having more bolts and 
bars, was the more secure. And still, to add to their security, he put 
their feet fast into heavy wood stocks, and thus they lay, as it is sup- 
posed, in the most painful position, with their sore and naked backs 
stretched upon the cold and dirty stones — the prisoners not sitting, as 
in modern times, when the stocks are used, but being compelled to 
occupy the most painful and unnatural position suggested by the 
mode of punishment. 

In this situation, which would have made most men groan and 
weep, Paul and Silas, being comforted in their minds in an extraor- 
dinary way, sang praises to God in the middle of the night : it is 
thought that they sang one of David's Psalms, which Is not unlikely, 



ACTS. 



199 



" And suddenly there was a great earthquake, so that the foundations 
of the prison were shaken : and immediately all the doors were 
opened, and every one's bands were loosed." The keeper awoke with 
the noise, and, seeing the doors open and the prisoners free, he drew 
his sword and would have killed himself, fearing that he should be 
dreadfully punished for their escape. But Paul cried out to him, " Do 
thyself no harm ; for we are all here." Then he called for a light, 
sprang in and " came trembling " ; and, according to the Eastern cus- 
tom of showing respect, fell down before Paul and Silas, and bringing 
them out of 
the inner 
prison, he 
began to talk 
to them di- 
rectly about 
his poor soul, 
and asked, 
"What must 
I do to be 
saved?" The 
apostles told 
him to " Be- 
lieve on the 
Lord Jesus 
Christ "; and 

they also preached to his whole family. Then the jailer washed their 
stripes, which had perhaps begun to fester, and showed them every 
kindness. They had done good to his soul, and to the souls of his 
family, as well as saved his body, when he was about to destroy him- 
self; and the least he could do for them was to show them kindness by 
comforting their bodies. The people's hearts were all ready to receive 
the Gospel from their lips ; and, having renounced their idolatries, they 
declared their readiness to become Christians, and were all of them bap- 
tized. Then the jailer took his prisoners into his house, and set meat be- 
fore them to refresh their wearied bodies, and they all rejoiced together. 




V-feSMBWH** 



MODERN JERICHO. 



200 THE FAMILY COMMENTARY. 

In the morning the magistrates thought that Paul and Silas had 
had punishment enough, and so sent orders for them to be released. 
But Paul, being a Roman citizen, now maintained his privilege, 
teaching us that Christianity is not at all opposed to our claiming and 
defending our civil rights — that is, those which belong to us as men 
and citizens. " They have beaten us openly uncondemned," said he, 
" being Romans, and have cast us into prison ; and now do they thrust 
us out privily? Nay, verily; but let them come themselves and fetch 
us out." The magistrates had taken upon themselves to do what they 
were not authorized to do ; for the magistrates were not to try 
prisoners, but only to see that the lawless were seized and secured 
and that the law was properly put into execution when the prisoners 
were condemned. Paul, therefore, on account of others, as well as on 
his own account, would not sanction such shameful proceedings ; he 
did not, however, demand revenge upon them, though he might have 
got them severely punished for what they had so unjustly done, but he 
required that they should acknowledge themselves wrong, and, with 
all respect, make amends to them by fetching them out. So the mag- 
istrates, being now greatly frightened, went to the prison, and begged 
Paul and Silas to forgive them, and that they would leave the city 
as soon as possible, that nothing more might be said about the 
matter. 

When they had quitted the prison they paid another visit to their 
kind hostess, Lydia, and then pursued their journey. 

Paul Preaches at Thessalonica and is Persecuted There* 

ACTS XVII, XVIII. 

Paul and Silas, having passed through Amphipolis and Apollonia, 
both considerable cities in Macedonia, " came to Thessalonica, a free 
city of the same country," where the Roman governor resided. Here 
there "was a synagogue of the Jews," and during three successive 
Sabbaths Paul went in and reasoned with them about what the 
Scriptures said of the Messiah, and proved that Jesus was he. His 
facts and arguments were so forcible that, accompanied by the power 



ACTS. 201 

of the Spirit of God, many Jews and many Gentiles who had become 
Jews were converted. 

This enraged the unbelieving Jews; and these, supposing Paul to 
be at the house of Jason, — one of their number whose heart had 
been brought to trust in Christ, — violently beset Jason's house, and 
dragged him on, with others, to the rulers of the city, and charged 
them with turning the world upside down, or throwing every place 
which they visited into confusion by their doctrines. The magistrates, 
however, acted on this occasion with great propriety, and as these 
Christians were accused of being troublers, they only required pledges 
of them that they would not in future disturb the peace of the city, 
but did not attempt to punish them, where they could not see they had 
committed any crime. 

Paul and Silas, having left the city quietly during the night, pro- 
ceeded next to Berea, another city in Macedonia, and there also they 
"went into the synagogue of the Jews." Here the gospel was readily 
received by the people, who heard Paul and Silas with attention, and 
then examined the Scriptures for themselves, to see if what was said 
about the Messiah agreed with the character of Jesus Christ ; and so 
many of them became true Christians. 

The Jews of Thessalonica, hearing of their success, followed them 
to that place, and stirred up the unthinking part of the people to 
disturb the apostles. 

The apostle Paul was therefore sent out of the way, because against 
him the bitterest enmity prevailed ; and Silas and Timotheus remained 
behind to explain things further to the young converts, who would 
have many questions to ask about what Jesus Christ taught and did. 

Paul next went to Athens, a city in Greece, exceedingly famous for 
its knowledge and learning. When he arrived there his spirit was 
grieved and provoked to see the stupidity of the people, notwith- 
standing all their knowledge, for the city was full of idols : it had 
more images called gods than all the rest of Greece, so that one 
humorously said of it, it was easier to find a god there than a man. 
Here Paul, according to his custom, disputed with the Jews in their 
synagogue, and with " the devout persons," or Jewish proselytes, who 



cos THE FAMILY COMMENTARY. 

had left heathenism and embraced Judaism ; and he also took every 
opportunity of conversing about Christ with the Athenians, whom he 
met in the great market-place. 

In this city he was violently opposed by the heathen philosophers, 
called Epicureans and Stoics. 

The Epicureans were so called from their first teacher, Epicurus. 
Though they believed there was a God, they were foolish enough to 
believe that the world was made by chance, and that no Providence 
ruled over it. See how ignorant the wisest of men were without the 
Scriptures ! The Stoics received their name, not from their founder, 
whose name was Zeno, but from a Greek word, stoae, which signifies a 
portico, or piazza, because it was customary for Zeno to walk under a 
portico and teach his scholars. He was wiser than the Epicureans, 
since he believed that God did make the world : but he, like them, 
denied that the Creator cared anything about it after it was 
made ; and so, instead of being ruled by His Providence, it was left 
to Fate. 

These were the men with whom Paul had here chiefly to 
contend. They w T ere, however, disposed to hear him ; for though 
they despised him and called him a babbler, yet, as he brought 
with him doctrines new to them, — and they were fond of " some 
new thing," — they thought at least that they should be amused. 

There was at Athens a celebrated place called the Areopagus, " in the 
midst of Mars' hill." This building was used as a court of law, and 
was adapted to accommodate a large concourse of people. Here it 
was determined that Paul should publish his opinions. It was a fine 
opportunity, and he embraced it. 

He told them that he had observed they were very superstitious, or 
given to the worship of many and false gods ; and that in passing 
through their streets he had even seen an inscription — "To the 
unknown God" ; which perhaps meant the God of the Jew r s, of whom 
they had heard, but did not know. Now, he came to tell them who he 
was, and that instead of the world being made by chance, as some 
among them believed, he it was who made all things and all men ; 
and whose providence, so far from not noticing the world he made, 



ACTS. 203 

even notices every individual, and fixes the boundaries of every man's 
life and the very spot where he shall reside. And as we spring from 
God. our spirits being breathed into us by his Spirit, nothing could be 
more absurd than to imagine that stone carved into different images 
should represent God — many of them being even unworthy to repre- 
sent men, whom God has made. For a long while God had borne 
with this idolatry, but now Paul declared he had sent his apostles to 
bear witness against it, and called upon men everywhere to repent, for 
he has determined to judge the world, and Christ will be the judge, 
who is now risen from the dead. 

On mentioning the subject of the resurrection the whole assembly 
seems to have been in a tumult. It was a doctrine either disbelieved 
or never thought of by the Grecian philosophers. " Some mocked ; 
and others said, We will hear thee again of this matter." So, as they 
were not disposed to hear any more at that time, and received his 
message so unfavorably, Paul left them. Yet his address was not 
altogether useless : " Howbeit certain men clave unto him, and 
believed; among^ which was Dionysius, the Areopagite," — or a judge 
in the court of Areopagus, — " and a woman named Damaris, and 
others with them." 

Paul next proceeded to Corinth, another Grecian city of considera- 
ble importance. Here he took up his abode with a Jew named Aquila 
and his wife Priscilla, who had lately left Rome in consequence of a 
decree of the Emperor that no Jews should remain there any longer. 
From what is reported by historians it is supposed that this decree 
was made because the Jews were so violent in opposing the Christians 
that they caused continual disturbances. It appears that Paul and 
Aquila were of the same craft or trade — tent-makers ; and this was one 
reason which brought them together. It was no disgrace among the 
Jews to be of a trade but rather a disgrace to be without, and therefore 
every one was brought up to a trade, that he might never want the 
means of procuring his livelihood ; and so the apostle Paul, though a 
learned man, and brought up at the feet of the learned Gamaliel, — that 
is, as his pupil, — was nevertheless taught the craft of tent-making. 
Tents, in hot countries, are very common and useful, and it was 



2D4 THE FAMILY COMMENTARY. 

by this trade that the apostle supported himself while preaching the 
gospel. 

While at Corinth Paul, as usual, visited and " reasoned in the syna- 
gogue every Sabbath " ; and here he was joined by Silas and Timo- 
theus. 

The Jews having refused to hear what he had to say about Christ, 
Paul u shook his raiment," it being loose about him, as a sign that he 
would shake them off and have no more to do with them, and went to 
the Gentiles who were in the city. For this purpose he took up his 
abode at the house of a man named Justus, who, though not a Jew, 
was a sincere man, and worshiped the true God, having learned about 
him from the Jews, his house being near the synagogue. His labors 
were, however, not altogether useless among the Jews, for " Crispus, 
the ruler of the synagogue, believed on the Lord, with all his house." 
Many Corinthians also believed. 

Paul was, indeed, particularly encouraged in his labors at Corinth, 
for God told him in a vision, " I have much people in this city." 
" And he continued there a year and six months, teaching the word of 
God among them." 

The success of Paul excited the enmity of the Jews, whose rage 
against Christ was as bitter as it still is. They therefore rose up 
against Paul, and accused him before Gallio, the Roman officer who at 
that time presided over Achaia, in which the conquered province of 
Corinth was. Gallio saw their wicked rage, and told them that if Paul 
had done any bad thing he would have taken notice of it, but as they 
accused him only about religious matters, he had nothing to do with 
such disputes, and so he drove the Jews away from his presence. 
The Greeks, seeing how he treated the Jews, and knowing that they 
were not now in high favor, immediately fell upon Sosthenes, the chief 
ruler of the synagogue, and beat him severely ; so that the harm the 
Jews wanted to do to Paul now fell upon themselves ; " and Gallio 
cared for none of these things," but looked on with total indifference. 

Paul's next journey was into Syria, and he took with him Priscilla and 
Aquila. Then he came to Ephesus, the metropolis of Asia, where he 
-,till reasoned with the Jews by entering into their synagogue. 



ACTS. 235 

Having left Ephesus he landed at Cesarea, and visited the Christian 
church there. Thence he went to Antioch, " and after he had spent 
some time there he departed, and went over all the country of Galatia 
and Phrygia in order, strengthening all the disciples." 

While Paul was engaged elsewhere Apollos visited Ephesus. 
This was a most eloquent Jew, who had been taught about Christ by 
John the Baptist. Here he preached boldly, urging men, no doubt, to 
repentance and faith in the Messiah. But Aquila and Priscilla, having 
been instructed by the apostle Paul, knew more than Apollos did, and 
they therefore assisted in showing him " the way of God more 
perfectly," and about Christ as the Saviour of sinners. 

After this Apollos visited different parts of Achaia and strength- 
ened the minds of those who believed in Christ, and " he mightily 
convinced the Jews, and that publicly, that Jesus was the Christ" 

Paul's Extensive Travels to Preach the Gospel. 

ACTS XIX. 

In the last chapter we learned that Apollos visited different parts of 
Achaia, and here we are informed that he also paid a visit to Corinth, 
which was the capital of Achaia. During this time Paul " passed 
through the upper coasts," or countries to the north of Ephesus, 
called Phrygia, Ionia, Mysia, Caria, and Lydia (see Asia Minor, at 
the end of Acts), and then again to Ephesus. He here instructed 
some of John the Baptists disciples, and baptized them "in the name 
of the Lord Jesus"; and he "spake boldly" in the synagogue "for the 
space of three months concerning the kingdom of God " — that is, the 
reign of Christ the Messiah. 

However, at length he gave over instructing the Jews in this place, 
since their hearts were so much hardened against Christ ; and " one 
Tyrannus " having a school of public instruction and disputation, he 
went there and taught his disciples about the way of salvation, and in 
this manner he passed two years. Ephesus being a place of great 
importance, and numbers of persons, both Jews and Greeks, visiting it 
for purposes of trade and information, the doctrines of the apostle 
13 L 



206 



THE FAMILY COMMENTARY. 



were heard by most of these, and so conveyed abroad and spread in 
all the cities and towns of Asia. 

Seeing the wonderful things done by the apostle, some " vagabond 
Jews" who strolled about from place to place, like our vagabond 
mountebanks, to gain a livelihood by their tricks, and who were 
44 exorcists," or a sort of conjurers, tried to do a like thing in a similar 
way. Among these were seven sons of a Jew r , a " chief among 
the priests " at Ephesus ; and they attempted to cast out evil spirits 
from those who were tormented with them, and said, "We adjure you 
by Jesus whom Paul preacheth." They, however, were soon proved to 

be imposters, to their in- 
jury and shame, to the 
honor of the apostle and 
to the advancement of the 
cause of Christ. 

This affair was soon 
spread over the city of 
Ephesus, and produced a 
great change in many per- 
sons, both among the 
Jews and Greeks. In- 
deed, "many of them 
which used curious arts 
brought their books to- 
and they counted the price 
This was a 













PART OF ANCIENT WAR- GALLEY 



gether, and burned them before all men 

of them, and found it fifty thousand pieces of silver. 

glorious triumph over Satan in his own territories, for Ephesus was a 

very wicked and idolatrous city, where magic was taught, and it was 

a deadly blow to the wicked art when the books were destroyed by 

which the people had learned how to perform it. The price of the 

books burned has been reckoned, at the lowest rate, at about 

eight thousand eight hundred dollars ; but some think it was not less 

than thirty-one thousand two hundred and fifty dollars. Books were 

extremely dear before the art of printing was invented, and books on 

curious arts were dearer than others. 



ACTS. 207 

The apostie Paul now began to think about visiting some other 
parts, and, having decided to go through Macedonia and Achaia, and 
thence to Jerusalem, and then to Rome, he sent forward Timotheus, 
or Timothy, to whom he wrote two epistles, and Erastus, who was 
chamberlain of the city of Corinth, as we learn in the sixteenth 
chapter of Romans ; and so these gave notice of his visit, and col- 
lected the Christians to receive him. While the apostle was about 
to leave Ephesus, there was, however, " no small stir " about the 
religion of Jesus; for the makers of images, which the idolatrous 
people called gods, having lost much of their custom, endeavored to 
excite a tumult and to drive him out of the city. 

Before we notice this affair it may be necessary just to give you a 
short account of this famous city of Ephesus and of its celebrated 
temple. 

We have before said that Ephesus was the metropolis of Asia, and, 
indeed, it was the most famous place of trade in all Asia Minor. 
The ancient city stood about fifty miles south of Smyrna. It has 
long gone to decay, like many other once splendid cities of the East. 
The chief ornament of this city was the Temple of Diana, to erect 
which all the states in Asia were made to contribute a portion of 
their wealth. This temple was reckoned one of the wonders of the 
world. It was nearly as long as St. Paul's Cathedral in London, and 
nearly as wide as St. Paul's at its greatest breadth. It was supported 
by one hundred and twenty-seven marble pillars, seventy feet high, 
or twelve times the height of our tallest men, and these were either 
most curiously carved or highly polished. From accounts given by 
ancient writers, this temple was two hundred and twenty years in 
building, and was continually improved for four hundred years. The 
imaginary goddess, Diana, was represented by a small statue made of 
ebony, — a hard, black, and valuable wood, — and the people were weak 
enough to believe that this piece of carved wood was sent down to 
them from heaven by Jupiter, a name by which they distinguished 
one of the heathen gods, and whom they supposed to be the father of 
Diana. To this statue, therefore, they paid a great deal of reverence. 
It had been formerly placed in the trunk of an old elm, but, from the 



2 oS THE FAMILY COMMENTARY. 

honors paid to it, it was at length provided with this magnificent 
building. All the inhabitants of Ionia went every year to Ephesus 
to solemnize a festival to " the great goddess Diana," and wives and 
children carried their offerings to her temple, many of which were 
exceedingly rich and valuable. Priests who officiated on this occasion 
were liberally maintained by the people; and the citizens, no doubt, 
made much money by the gathering together of so large a number of 
people, many of whom were wealthy, and who remained during the 
continuance of the sports which accompanied their offerings. 

The throngs that yearly visited Ephesus furnished the silversmiths 
with plenty of employment to make silver models of this famed 
building, w T hich the multitude so much venerated, and brought no small 
gain to the craftsmen. One of these silversmiths in particular, whose 
name was Demetrius, called together his fellow-workmen and told 
them of the injury they suffered by the reduced sale of their silver 
temples, in consequence of the apostle Paul having " almost through- 
out all Asia persuaded and turned away much people, saying, that 
they be no gods which are made with hands." And Demetrius 
showed that the temple itself was in danger of falling into contempt 
and neglect, owing to the success of the apostle's preaching. His 
interested auditors felt the force of what he said, and " they were full 
of wrath, and cried out, saying, Great is Diana of the Ephesians!" 

Their noise and shouting roused the whole city, and, having put 
many others in a rage against the apostle's preaching, the mob caught 
Gaius and Aristarchus, two of Paul's companions, and rushed with 
them into the theater, where public plays were acted in honor of 
the goddess, and where, among other things, men were set to fight 
with wild beasts ; and very probably it was intended to hurry the 
servants of Christ thither to throw them to the wild beasts. 

Paul, not in the least afraid, would have followed them into the 
theater to preach the gospel even to this enraged multitude ; but the 
Christians at Ephesus advised him not to expose himself to danger 
and probably thought the people were not in a mind to attend to any- 
thing he might say. 

When the people were got together in the theater a great many of 



ACTS, 209 

them did not know why they were there, and as one asked another 
what was the matter, all were in confusion. 

In the meantime Alexander, who was a professed Christian, was 
dragged into the theater, the Jews helping to push him in, and so 
uniting in their wicked deeds with the Ephesian idolaters. Here 
Alexander would have defended his faith, but when he attempted to 
speak the mob drowned his voice, and cried out, " Great is Diana of 
the Ephesians ! " They knew that they could say nothing in their own 
defense in reply to Alexander, and so for two hours he tried in vain to 
speak and they roared out against him. 

At length " the town clerk " interfered. (This was a person of some 
influence and authority ; and he hit upon a very good method to 
restore quietness.) "Why," said he, "you know that everybody 
worships the goddess Diana — there is no need to dispute about that ; 
and you know that her image came down from Jupiter, and as nobody 
can contradict it, what need is there of all this noise?" (This is just 
what he would have said in English, for his words are to the same 
purport.) " Besides," he added, " these men have done no harm to 
our goddess; they have neither robbed the temple of her wealth nor 
said anything that I know of against her dignity. However, if they 
have done any harm, the law is ready to appeal to ; but if they have 
not, the injury will fall upon your own heads for disturbing the peace 
and making this terrible uproar; and if you do not immediately depart 
quietly home you will all be in danger of being taken up as rioters." 
Having spoken to this effect, the people grew a little cool, and, seeing 
that they could do nothing to stop the doctrines of the apostle, and 
might injure themselves, they quietly departed to their homes. The 
foolishness of their proceeding was thus quickly made very apparent 
to the idolatrous multitude. In fact, there is nothing that can be 
made to appear so ridiculous, even to the least reflective mind, as the 
enmity that would overcome truth by the merest outcry and passion. 



2io THE FAMILY COMMENTARY. 



Paul's Travels and Preaching. — His Arrest and Trial at Jerusalem, — 
Taken to Cesarea and Pleads in his own Defense. 

ACTS XX-XXVI. 

We have now to follow the apostle Paul rapidly through some more 
of his travels; and, except a few occasional remarks, shall merely 
notice the places where he went, so as to explain their situation and 
importance, if they have not been noticed before. 

Paul, having taken leave of the disciples at Ephesus, now went into 
Macedonia, and, having visited the disciples there, — at Philippi, 
Thessalonica, and Berea, of which we have lately read,— u he came 
into Greece," or, as some think, Achaia. Here he remained three 
months, and was preparing to sail for Syria, when he heard that the 
Jews were watching for him to kill him if he went in that direction ; 
and so he resolved not needlessly to put himself into danger, but 
returned by land through Macedonia to visit the churches there. He 
was now accompanied into Asia by Sopater, of Berea, and Luke, the 
writer of the Acts, who includes himself as one of the party when he 
speaks of " us " ; and Aristarchus and Secundus, of Thessalonica, 
and Gaius, of Derbe, and Timothy and Tychicus and Trophimus, of 
Asia, went on to prepare matters for the apostle's reception at Troas. 
They sailed from Philippi, as the apostle had intended to do, and it 
being a short way they reached Troas in five days. The apostle, how- 
ever, was not many hours behind them, since he joined them there and 
spent a Sabbath with them ; and they remained there altogether but 
seven days. 

The companions of Paul now took passage in a ship to go from 
Troas to Assos, a city of Asia by the seaside ; and here the apostle, 
having traveled on foot, shortly joined them ; when, having been 
taken into the ship, they sailed for Mitylene, a city in Lesbos, an island 
situated in the ^Egean Sea, now known by the name of the Archi- 
pelago, being that part of the Mediterranean Sea which divides Greece 
from Asia Minor. Thence they continued their course " over against 
Chios," another island in the ^Egean Sea, and the next day they 




311 



ACTS. 213 

reached Samos, another island in the same sea, and anchored or 
stopped at Trogyllium, a small island near Samos, for there was a 
bay here convenient for vessels to anchor in ; and the next day they 
came to Miletus, the chief city of Ionia. On his way to this place Paul 
passed by Ephesus, for he had determined to sail past it, " because he 
would not spend the time in Asia," wishing to be at Jerusalem at the 
great feast of Pentecost, that he might have an opportunity of preach- 
ing the gospel to a great number of Jews, out of all countries, whom 
he knew would come to that feast. 

Miletus being only about twelve miles from Ephesus, the apostle 
sent for the elders or managing members of the church in that city, 
and he most affectionately addressed them, urging them to hold fast 
their profession of faith in Christ ; and he told them this was the last 
time he should see them, for he knew that he was about to go where 
he must become a great sufferer and a prisoner for the sake of the 
Lord Jesus, for whom he was even willing to lay down his life; "and 
then he kneeled down and prayed with them all." We are not told 
what his prayer was ; but we may readily suppose that it was one of 
the most earnest, affectionate, and tender prayers that was ever offered 
up to God, for he seemed to love the Ephesians most sincerely, and 
was deeply concerned for their happiness ; " and they all wept sore, 
and fell on Paul's neck, and kissed him." In this way Esau fell on 
Jacob's neck, and Joseph on his brother Benjamin's ; it was, as you 
have heard before, the Eastern way of showing great affection. 

Having parted with these elders, who accompanied Paul to the ship, 
and did not leave him till the very last moment, he and his com- 
panions sailed straight for Coos, or Cos, another island in the ^Egean 
Sea, and the day following they reached Rhodes, a celebrated island, 
which had a city of the same name. Here was that famous statue 
called the Colossus of Rhodes, which cost twelve years of the sculp- 
tor s labor and $528,000. Its height was seventy cubits, or 105 feet. 
It was esteemed one of the seven wonders of the world. As it lay 
along it astonished all beholders, for few men with their arms stretched 
out could embrace the thumb. 

They next proceeded to a place called Patara, a city of Lycia, 



214 THE FAMILY COMMENTARY. 

which was a country of Asia Minor, bounded on the south by the 
Mediterranean. Here they found a ship for Phoenicia, and thither they 
sailed, and passing Cyprus stood for Syria, and landed at Tyre, the 
chief city of Phoenicia. Having met with some Christians here, they 
stayed to establish them in their faith, and were with them seven 
days. 

Then they sailed from Tyre to Ptolemais, a city of Galilee, on the 
seacoast, where they remained with some fellow-Christians during 
one day. And the day following Paul's company stopped at Cesarea, 
" and entered into the house of Philip the Evangelist," — undoubtedly 
the same who had baptized the eunuch, — and there they took up their 
abode while they remained in that place. It is worthy of remark that 
Philip had four daughters who had the gift of prophecy, or were 
inspired by the Holy Spirit to foretell events which should happen to 
the Church of Christ. 

While the apostolical travelers were at Cesarea the prophet Agabus 
arrived from Judea, and foretold the treatment Paul would meet with 
from the Jews at Jerusalem ; at the same time, taking the girdle which 
fastened Paul's robes around his body, he expressed it by the signifi- 
cant sign of binding his own hands and feet. This made Paul's com- 
panions weep and entreat him not to go to Jerusalem ; but the holy 
servant of God, bent upon the conversion of men, would not be 
dissuaded from his purpose on so important an occasion, when thou- 
sands of Jews would be collected together at the feast, and he 
answered, "What mean ye to weep and to break my heart? for I am 
ready not to be bound only, but also to die at Jerusalem for the name 
of the Lord Jesus." 

Shortly after this the party took their carriages — or, rather, " their 
baggage " — and went to Jerusalem, accompanied by some disciples of 
Cesarea and one Mnason of Cyprus, an old disciple, who happened to 
reside at Jerusalem and who accommodated them at his house. 

When Paul visited the temple the Jews " laid hands on him," and 
treated him so cruelly that they would have killed him had not the 
Roman commandant rushed in among them with some soldiers and 
rescued him. He, however, supposed from their treating Paul in this 



ACTS. 215 

manner that he might have been doing something wrong, and ordered 
him to be bound with chains, and so the prophecy of Agabus was 
fulfilled. 

Paul was now, with some difficulty, carried prisoner to the castle, for 
the Jews still pressed upon him to murder him. Here he conversed 
with the commandant, who fancied he might be an Egyptian robber 
that had done much mischief, and, accompanied by four thousand 
desperate men, had lately troubled the neighboring country. Paul 
then informed him that he was mistaken, for he was a citizen of Tar- 
sus, no mean city in Cilicia, and begged to be allowed to address the 
people, which he did as he stood on the steps of the ascent to the 
castle. He then told them that he was brought up " at the feet of 
Gamaliel," a learned Jew — that is, he sat to receive his instructions, as 
scholars then sat beneath their masters ; that he had been as zealous 
as any Jew could be in behalf of his religion, but that he was con- 
verted on his way to Damascus, as he was going to persecute the 
Christians ; and that now he was an apostle of Jesus Christ, sent to 
preach to the Gentiles. This they could not bear, for they fancied 
themselves to be the only people whom God would honor with a 
divine message ; and now again they broke out into a rage and 
tumult. The chief captain then ordered Paul to be scourged ; but 
while they were binding him he said he was a Roman citizen, and it 
was a great crime to scourge such a person without a trial. Tarsus 
was a free city, and Paul's parents being citizens of Tarsus, he was 
born free ; so Paul escaped being scourged, and the captain was 
greatly frightened that he had even bound him, for it was also a great 
offense against the Roman law to bind a Roman citizen. 

On the morrow Paul was taken before the chief priests and coun- 
cil, or Jewish Sanhedrim. While he was attempting to address them, 
the high priest, Ananias, commanded some to give him a slap in the 
face, which the apostle resented as a violation of the law, and called 
the priest a whited wall, meaning that he was a hypocrite, looking fair 
without but bad within. The Jews then reproved him for reviling 
God's high priest, when he acknowledged that he would not have clone 
it, but he was not aware that he was the high priest. 



2l6 



THE FAMILY COMMENTARY. 



The apostle, finding that the Jews would not hear him, wisely be- 
thought himself to divide his enemies among themselves; and as one 
thing which had offended the Jews was his preaching the resurrection 
of Jesus, he called out that he was brought there for professing his 
hope in the resurrection of the dead. Now, the Sadducees denied 
that there was any resurrection, but the Pharisees believed it, and 
immediately, as Paul had foreseen, they fell out among themselves ; 

and the Scribes in the council, 
who were Pharisees, declared 
that Paul was unjustly accused. 
As the parties became vio- 
lent Paul's life was in danger 
amongst them, and the chief 
captain, now fearing the con- 
sequences of his being injured 
as a Roman citizen, commanded 
the soldiers again to rescue him 
and take him into the castle. 
Here Jesus appeared to him in 
a vision, and told him he must 
preach his gospel yet at Rome. 
Above forty of the Jews, en- 
raged at the deliverance of the 
apostle, now took a solemn 
oath that they would neither 
eat nor drink till they had killed Paul, and they proposed to the chief 
priests and elders that if they would make an excuse to have him once 
more before the council they would take care that he should not again 
escape alive. However, God defeated their wicked purpose, for, pro- 
videntially, a sister of Paul's had a son at Jerusalem, who, having 
learned the intended plot of these men, went himself and informed the 
apostle, who sent him to tell the chief captain. The captain then lost 
no time to protect him, but ordered a body of soldiers to take him at 
night to Cesarea, a place which was seventy-five miles from Jerusalem, 
and where Felix resided, who was governor of Judea. The captain, 




Upper Chambers in Oriental House. 



ACTS. 217 

whose name was Claudius Lysias, also sent a favorable letter to Felix, 
which you may read in the twenty-third chapter. 

At Cesarea Paul was kept for five days in " Herod's judgment hall," 
or court for holding trials. At the end of this time Ananias, the high 
priest, and the elders had traveled from Jerusalem, accompanied by an 
orator, or sort of counsellor, named Tertullus, for the purpose of 
prosecuting Paul. Tertullus, appearing in court, delivered a very 
flattering speech to Felix, and then accused Paul of being " a pestilent 
fellow, and a mover of seditions," and " a ringleader of the Naza- 
renes," a name of contempt given by the Jews to the Christians, 
derived from Jesus being brought up at Nazareth. Paul, in reply, 
defended himself with great eloquence, and his speech agreed with 
what the captain had said about him in his letter. Felix would not, 
therefore, hastily condemn him, but put off the business till he had 
inquired and thought more about it, and had seen the chief captain, 
who could more particularly explain what he knew of the matter. In 
the meantime he ordered a centurion to keep guard over Paul, but 
allowed him to go unfettered and to see any of his friends. 

Some days afterward, when Felix came with his wife Drusilla, he sent 
for Paul and had some private conversation with him " concerning the 
faith in Christ." His wife was a Jewess, the daughter of Herod 
Agrippa, who was eaten by worms, and sister of the king called 
Agrippa ; and probably Felix wished to satisfy his curiosity and that 
of his wife about the new faith, which she could better understand 
than he, knowing something about the prophecies of the Messiah. 
Paul's reasoning was most powerful ; and while he took this oppor- 
tunity of striking at some vices which he knew had disgraced the 
character of Felix, and showed him that, though a ruler himself, he 
must be judged at last for all his crimes before the Judge of the whole 
earth, the guilty " Felix trembled," and then put off the conversation 
for another opportunity; but he lulled his conscience to rest and never 
met Paul again, except on common matters, when he hoped he might 
in some manner bribe him to gain his liberty. 

In this unjust way was Paul kept a prisoner during two years, when 
Porcius Festus was appointed governor of Judea in the room of Felix. 



*i8 THE FAMILY COMMENTARY. 

Felix did not even then set the apostle at liberty, but left Paul bound, 
to please the Jews. This was, however, of no advantage to him, for 
he was himself accused by some of the Jews of oppressive conduct, 
and taken before Cesar to answer for his own real offenses ; and had 
it not been that he had a brother named Pallas, who had great influ- 
ence in the court, he would have been severely punished. 

The new governor, Festus, arriving at Jerusalem, the Jews had 
great hopes that they should now accomplish their wicked purposes 
against Paul ; and " the high priest and chief of the Jews " even 
begged it as a favor of Festus that he would send Paul back to the 
Sanhedrim at Jerusalem to be tried, where they would not have failed 
to have murdered him. Festus, however, thought he would first go 
to Cesarea and inquire into the merits of the case, and he wished the 
Jews to accompany him thither and bring forward their charges against 
Paul. On reaching Cesarea he took his seat as judge, and the apostle 
was brought before him; but his accusers were not able to prove any- 
thing against him. Notwithstanding this, the wicked governor, who 
ought to have set him free, proposed, after all, to send him before the 
Sanhedrim, wishing by so doing to gratify the great persons among 
the Jew T s. Paul, however, again took shelter under his rights as a 
Roman citizen, and demanded that he should at once go before the 
emperor, — Nero, then in the seventh year of his reign, — which com- 
pletely defeated the malicious schemes of his adversaries and left no 
means of evasion for Festus. 

Agrippa, who ruled over the northeastern portion of Palestine, with 
the title of king, and his sister Bernice, came over to pay a visit to 
Festus and congratulate him on his new dignity. Festus told Agrippa 
how much he was perplexed about Paul ; that he had been tried before 
him and appeared to be an innocent man ; but that, as the matters in 
dispute were chiefly things which concerned the Jews, and which he 
did not well understand, he had wished to have sent him before the 
Sanhedrim, but Paul had resolved to appeal to Cesar. 

Agrippa, being a Jew, had his curiosity excited, and wished to ex- 
amine Paul himself; so he was, on the next day, brought before the 
public court, where Agrippa and Festus and Bernice and all " the 



ACTS. tig 

chief captains and principal men of the city " were assembled together. 
Festus then openly declared his opinion of Paul's innocence ; but 
since he had appealed to Cesar, he said he must now send him to 
Rome, but he really did not know what to say to the emperor as an 
excuse for sending him thither. He had, therefore, assembled this 
court for advice, and especially wished for that of Agrippa, an illus- 
trious person, and who was capable of entering better into the matters 
in dispute. 

After Festus had spoken Agrippa told Paul he might speak ; when 
the apostle again eloquently pleaded his own cause, stated his early 
life, his conversion, his mission to the Gentiles, his sufferings from 
the Jews, and the doctrines which he preached. At length he was 
suddenly interrupted by Festus, 
who said, with a loud voice, 
" Paul, thou art beside thyself; 
much learning doth make thee 
mad." To whom Paul replied 
that he was perfectly in his 
senses, and his doctrines were 
the words of truth. The apostle 
also so closely pressed his ad- 
dress upon Agrippa that he forced him to cry out, "Almost thou 
persuadest me to be a Christian/' Paul said to the king, " I would 
to God that not only thou, but also all that hear me this day, were 
both almost and altogether such as I am, except these bonds." 

After breaking up the council Agrippa told Festus that if Paul had 
not appealed to Cesar he should certainly have advised his being set 
at liberty, for he was without doubt an innocent man. 

Paul's Dangerous Voyage to Rome* — His Miracles at Melita* 

ACTS XXVII, XXVIII. 

Paul was now given in charge of Julius, a Roman centurion, and 
sent on board a ship of Adramyttium to sail for Rome. Adramyt- 
tium was a seaport town in Mysia, a part of the province of Asia. 




Ancient War-engine. 



2-2S 



THE FAMILY COMMENTARY. 



He was accompanied in his voyage by a Christian brother named 
Aristarchus. They touched at Sidon, a famous city of Phoenicia, 
where Paul having some friends, Julius handsomely allowed him per- 
mission to go and visit them. Thence they sailed under the island 
of Cyprus and crossed the sea of Cilicia and Pamphylia, and then 
came to Myra, a city of Lycia. Here the centurion found a ship of 
Alexandria which was bound for Italy. Alexandria was the chief city 
of Egypt, built by Alexander the Great immediately after his conquest 
of Egypt, and it was peopled with Greeks. It had many magnificent 
buildings and a library — built by Ptolemy Philadelphus, one of the 
kino-s of Egypt — containing 700,000 volumes, which was, unfortunately, 

burnt in a war between Julius 
Caesar, who was the Roman dic- 
tator, and Pompey, a great Roman 
general. 

In order to make a short cut to 
Italy, the master of the ship now 
stood toward Cnidus, a place in 
Asia Minor; but the wind being 
contrary, he altered his course, and 
so sailed below Crete, one of the 
noblest isles in the Mediterranean 
Sea, which is now better known 
by the name of Candia, and then he passed over against Salmone, 
known latterly by the name of Cape Salmone, a piece of land in the 
island of Crete. They next came to a place called the Fair Havens, 
near Lasea, a city on the seashore of Crete. 

Having lost much time in sailing slowly against the wind or stop- 
ping at the Fair Havens, the captain wished to proceed on his voyage, 
although the time of the year was now very unfavorable. Paul 
advised the centurion not to proceed, for there was great danger ; but 
the captain persisted, and in the end found he had done wrong in not 
taking the apostle's advice. Rash people have often to repent of not 
taking kind and wise advice, when it is too late. 

As the haven was not commodious to winter in, they proceeded on 




Ancient War-engine for Throwing Stones. 



ACTS. zzi 

their course toward Phenice, a haven of Crete, having a favorable 
wind. In a short time, however, the wind changed, and " a tempest- 
uous wind" blew, " called Euroclydon." Here the ship, becoming 
unmanageable, was left to the mercy of the wind, and she ran under 
an island called Clauda. Fearing they should be wrecked, with some 
difficulty they secured their boat to go ashore ; and they passed ropes 
and chains round about the ship to keep her from going to pieces, 
and they took down their sails, and so were driven about in the sea, 
wherever the wind might bear them, having only what the sailors 
call bare poles. 

Still the tempest increased, and it was found necessary to throw 
everything burdensome overboard to lighten the ship, that she might 
the more easily float on the tossing waves. The sailors, in that age, 
steered their course by the sun, moon, and stars ; but the skies were 
so darkened by this storm, and that for many days, that they could 
see none of the heavenly bodies, and therefore knew not whither they 
went ; and in this uncertain state they gave themselves up for lost, 
expecting that the ship must at last strike on rocks or quicksands. 

While they were all in a state of despair, God showed Paul, in a 
vision, that he should not perish by the storm, but should yet bear 
witness to his truth before Cesar at Rome. Then Paul told his com- 
panions that they would have acted wisely had they taken his advice ; 
however, now they must be shipwrecked, but their lives would all 
be saved. 

On the fourteenth night the seamen found, by sounding, that they 
were approaching some land, and so to prevent being wrecked they 
cast anchor. In sounding, a weight, attached to a rope, is cast into the 
sea, and by the depth to which it sinks, as indicated by the marks or 
knots on the rope, the sailors know whether they are near land. The 
iron anchor, whose shape every one knows, is attached to a heavy rope 
cable and thrown into the sea, and its flukes burying themselves in 
the sandy or gravelly bottom of the sea, it holds the ship, so that it 
can not be easily moved from its place or drift upon the rocks or sand. 
In this case four anchors were cast, to hold the ship the more firmly. 

The sailors now attempted to escape for their lives, and were steal- 
14 L 



222 



THE FAMILY COMMEXTARY. 




ing off with the boat, when Paul declared that their continuance was 
absolutely necessary to save the rest ; so the soldiers cut the rope by 
which the boat was tied to the ship and let it go, that the sailors 
might not get into it. 

They had now all fasted a long time, and the apostle urged them 
to eat before the ship was wrecked, and to gather a little strength for 
the toils they would have to undergo ; and then he solemnly gave 
God thanks before them all, and began himself to eat. We ought 
never to take our ' food without giving God thanks ; for, as good 
Mr. Henry says, we can not put a morsel of food into our mouths till 
God first puts it into our hands. 

The number of the crew and passengers was 276. Having satisfied 

their appetites, the last 
thing which they could 
do to lighten the ship 
was to throw away the 
wheat and provisions ; 
this they now did. 

At daylight they saw 

a little creek of water, 

with a shore, and taking 

up the anchor, hoisted a 

sail and tried to run the 

ship in. In doing this they ran upon some sands where two seas 

met, and the fore part stuck fast, but the hinder part was broken by 

the furious waves. 

The soldiers now proposed to kill the prisoners lest any of them 
should escape and they should be answerable for them, and the 
apostle Paul was to have been killed among the rest. But the cen- 
turion, who by this time greatly respected Paul, opposed the wicked, 
cruel, and ungrateful scheme ; he therefore ordered those who could 
swim to escape to the shore, and that the others should ride on boards 
and broken pieces of timber from the ship, and escape the best way 
they could ; and so they all got " safe to land." 

The place at which they landed was called Melita, which has gener- 



WAR-GALLEY IN BIBLE TIMES. 



ACTS. 223 

ally been supposed to be the island now called Malta. Here the 
natives, though uncivilized, showed the shipwrecked mariners a great 
deal of kindness ; and as it was rainy and they were fatigued and 
cold, they made a fire to warm them. As all helped to gather wood 
for it, Paul had also gathered a bundle, and while he was laying it on 
the fire a viper came out of it, being driven by the heat, and fastened 
upon his hand. The bite of this serpent is exceedingly venomous 
and its poison the most dangerous. The natives, being very super- 
stitious, thought that this was a judgment on Paul, whom they took 
for some murderer God was now punishing, though he had escaped 
shipwreck. Paul shook off the reptile into the fire, and they all 
looked on expecting to see him fall down dead ; but when they saw 
he had received no hurt, they then looked upon him as no less than a 
god. 

This island had a governor named Publius, who very hospitably 
received the unfortunate strangers. But his hospitality was well 
repaid ; for the father of Publius, laying at the time sick of a fever, 
Paul "prayed, and laid his hands on him and healed him." As soon 
as this was known many applied for and obtained a cure, and so the 
apostle and his companions were much respected during their stay, 
and received help for their voyage. 

Here they remained during three months, when they sailed in a 
ship of Alexandria, which had wintered in the isle. They next landed 
at Syracuse, a famous city in Sicily, where they stopped three days. 
They then sailed round Sicily and came to Rhegium, a city in Cala- 
bria; thence to Puteoli, a large seaport town not far from where 
Naples now stands ; here Paul met with some Christian brethren, and 
stayed seven days with them — Julius, most probably, kindly consenting 
to gratify their wishes that Paul might so stay. Thence they went to 
Appii Forum, which was fifty miles from Rome, and to which place 
some of the Christians of Rome, hearing of their approach, went to 
meet the apostle, as others did also at the Three Taverns, which was 
thirty miles from Rome. The sight of these Christians greatly 
encouraged Paul's heart, for he was glad to see they were not ashamed 
of him as a prisoner for the cause of Christ. 



2 24 THE FAMILY COMMENTARY. 

On arriving at Rome Paul was allowed to have an apartment to 
himself, that he might not be annoyed by the common prisoners; 
perhaps he owed this favor to the kindness of Julius, the centurion, 
who had behaved toward him very handsomely throughout his whole 
voyage. He had, however, a soldier with him, and according to the 
Roman custom this man was constantly chained to the apostle, as 
men are handcuffed together in our country. 

Here Paul sent for the Jews at Rome, and told them how unjustly 
he had been treated by their brethren and how he had been obliged 
to appeal to Cesar; and he informed them about Christ, the true 
Messiah ; and finding them disposed to hear him he met many that 
visited him and instructed them in the Gospel, and numbers of them 
believed in Jesus. " And Paul dwelt two whole years in his own 
hired house, and received all that came in unto him, preaching the 
kingdom of God, and teaching those things which concern the Lord 
Jesus Christ, with all confidence, no man forbidding him." 

In these facts we have constantly presented to our minds the faith- 
fulness of this great and valiant worker in the establishment of 
Christianity ; and therein, too, are reminded of the similar energy and 
steadfastness of others of the apostles, shown in their unconcern for 
the threatenings and persecutions directed against them. It seems 
truly wonderful that those who were selected to do the work of the 
Master were not only inspired and strengthened for it, but were also 
filled with a boldness that shrank not from the face of kings and 
emperors and turned not away from the gaze of death. This espe- 
cially appears in the case of several who, unlike Paul, seemed influ- 
enced by ignorance and temerity. 



THE EPISTLES 



Are letters, either to particular persons or churches; or are what are sometimes called "circular letters" to the 
churches in general. It is believed they were all written by Apostles ; and, indeed, each has the name of an Apostle 
affixed to it, excepting that to the Hebrews and the two ascribed to John. Paul is named as the writer of thirteen of 
them. The Epistles were certainly divinely inspired. The churches, in the early times, received them as the word of 
God ; and neither heretics nor opposers of the ancient churches denied that they were the genuine writings of the 
Apostles and the plain truths of Christianity. All the Epistles, excepting the several mentioned above, begin with the 
names of the writer and of those to whom the Epistle is addressed ; then follows the salutation, then the letter, and 
then the individual messages. It is everywhere agreed to that this part of the New Testament shows the fulfilment of 
the ancient prophecies even more than what is called the historical part. These Epistles also contain a number 
of wonderful prophecies, thus proving that they were inspired by our God, who alone sees the end from the beginning. 




; 




The Epistle to the Romans* 

U^HIS Epistle is placed first in the list of the Epistles, 

9p probably because Rome was a place of very great 

I If* *f^V importance ; but the Epistles to the Thessalonians, 

Corinthians, and the first Epistle to Timothy, that 

to Titus, and perhaps some others, were all written 

before it. 

It is generally thought that the Apostle Paul had 
never seen the Roman Christians when he wrote to 
^ - them, but he felt a great interest in them; and they 

must have loved him very much for it, for they traveled from thirty 
to fifty miles from that city to meet him when he was going as a 
prisoner there. 

You are not to suppose from the title that the people to whom this 
Epistle was written were native Romans, some of them were so, and 
were converted from heathenism ; but they were merely persons 
dwelling in Rome, most of whom were converted Jews. The Apostle 
calls them neither Jews nor Romans, but addressed them as " all that 
be at Rome, beloved of God, called to be Saints." 

The chief design of this Epistle was to show these dwellers at Rome, 
and us, how a poor sinner may be justified or accounted righteous and 

225 



226 



THE FAMILY COMMENTARY. 



good in the sight of God. Then, as in the other Epistles, after having 
explained the grand subject he had in his mind, he exhorts the Chris- 
tians to practise various duties. These duties are named frequently 
in his various Epistles, and are such as obedience to parents and 
rulers; respect to ministers, kindness and charity toward one another, 
and love to all saints. 



The First and Second Epistles of Paul to the Corinthians* 

Corinth has been noticed when we treated on the Acts. It was a 

large and crowded city, and the 
capital or chief city of Achaia ; 
and Achaia was a province of 
Greece. The apostle Paul was 
at this place about two years, 
and, having converted many 
Jews and Gentiles, and left them 
united together in a Christian 
church, he now wrote to them 
to correct some wrong things 
which he heard were practised 
among them. 

Corinth was celebrated for 
its games, called the Isthmian 
games, because the place itself 
stood on an isthmus, or neck 
of land joining two larger 
bodies of land, as we are told 
in the geographies. These 
games were practised every fourth year. There were other games 
of a similar kind celebrated in Greece, called the Olympic, Pythean, 
and Nemaean. Those who engaged in these games were trained 
for twelve months before ; and they had suitable food and exercise, 
to prevent them from growing too fat or too indolent, and so be- 
coming unfit to endure the hardships they had to undergo ; for they 




Brazen Layer. 



EPISTLES. 



227 



had to run, to wrestle, to leap, and to box. The boxers used their 
arms, frequently beating the air, as if they were beating their oppo- 
nents, that so they might be skilful and strong. The path of the 
racers was marked out by white lines or posts ; he who did not keep 
within them, though he was first at the goal, or winning post, lost the 
prize. Garlands or crowns made of leaves of pine, olive, laurel, or 
parsley were given to the conquerors by the judges appointed to de- 
cide who had won ; and other honors and privileges belonged to them. 
Large numbers of spectators were present to see these games, which 
drew as much attention in Greece as the greatest sights do among us. 
The apostle Paul often alludes to these games, to show how much 
the Christian should struggle, by prayer, self-denial, and other means, 
against sin in order to obtain superior honors. So you will, from 
knowing what has been here mentioned about them, understand his 
meaning in many parts of his Epistles where otherwise it would not 
have appeared quite plain. The following texts are among those in 
which the apostle alludes to these games : 1 Cor. ix, 24 ; Gal. v, 
7; Phil ii, 16: in, 13, 14; Heb. xii, 1. 

The Epistle of Paul to the Galatians. 

Galatia was a province of Asia Minor, and this Epistle was not 
written to the inhabitants of any particular city or town, but to the 
Christians in the whole province. It is not certain by whom their 
several churches were founded, but it is thought probable that they 
were founded by the apostle. The reason why the Epistle was written 
was this : some converted Jews had joined the Galatians, and, not 
having a clear knowledge of the Gospel of Christ, had taught them 
they must, in becoming Christians, attend to some things which were 
peculiar to the religion of the Jews. Now, as Christ had done away 
with all the rites of the Jewish Church, — which were only shadows or 
types and figures of the spiritual worship of his new church, — this was 
a great mistake, and the apostle wrote to correct it. 



22 S THE FAMILY COMMENTARY. 

The Epistle of Paul to the Ephesians* 

Some account of the city of Ephesus has been given in the remarks 
on the nineteenth chapter of the Acts. The apostle Paul went to this 
city after he had been at Corinth, but he made only a short stay. The 
next time he visited it he found twelve disciples, and made many 
more. He continued two or three years, and formed a Christian 
church, to whom this Epistle was written. The apostle foresaw that 
teachers of untruths would spring up after his death, and his design 
in writing to the Ephesians was to fix their minds in the pure truths 
of the Gospel of Jesus Christ. 

The Epistle of Paul to the Philippians, 

You read something about Philippi in the commentary on the six- 
teenth chapter of the Acts of the Apostles. Philippi was a Roman 
colony, which had, for several reasons, received great favors from the 
Roman emperors and senate. It was situated in Macedonia, a country 
near Greece. The Gospel was first preached here by the apostle Paul. 
The design of this Epistle was to exhort the Philippians to live in 
love toward one another, and to comfort them under those troubles 
which they were called to endure from the persecutors of the 
Christians. 

The Epistle of Paul to the Colossians* 

Colosse was a city in Asia Minor, which perished by an earthquake 
with several other cities. Soon after this Epistle was written a new 
city was built on its ruins. It is not known how the Christian faith 
reached this place, and it is thought by some that the apostle Paul was 
not known there in person, because in the second chapter and first 
verse he seems to imply that they had not seen his face in the flesh ; 
but this language is not quite certain, and does not exactly state any 
such thing. Some, therefore, think that the apostle Paul did preach 
here, for during three years that he dwelt at Ephesus he employed 
himself with so much zeal and diligence that we are told in the nine- 



EPISTLES. 



229 



teenth chapter of the Acts that " all they that dwelt in Asia heard 
the word of the Lord Jesus, both Jews and Greeks." This, like some 
of the Epistles, is chiefly written to warn against making mistakes in 
religion and to encourage to constancy in the profession of faith in 
Christ. It is to be noticed that this Epistle and that to the Ephe- 
sians are very much alike, from which it is thought that they were 
both written at the same time, while the same inspired thoughts were 
fresh in the mind of the apostle. 



The First and Second Epistles of Paul to the Thessalonians. 

Thessalonica was a very large and flourishing city, where trade was 
free, and the capital of Macedonia. The place is now called Salonica, 
Here the apostle came after 
he had been at Philippi, and 
stayed there about three 
weeks, and preached every 
Sabbath day. M^ny Jews, 
Greeks, and chief women of 
the place readily received 
the glad tidings of salvation 
which he declared, and the 
foundation was laid of a 
Gospel church. The wicked 
Jews, who despised the 
apostle's message, raised a 
mob and assaulted the house 
of Jason, where Paul and Silas were, and they were sent away for 
safety by night out of the city. Timothy was soon after sent by the 
apostles to comfort and instruct the converts at this city. He was 
pleased with what he saw, and took back to the apostle a report of 
the faith and charity which appeared among the Thessalonians. The 
apostle then wrote the First Epistle, and some months afterward he 
also wrote a second, comforting the Christians in their troubles and 
urging them to hold fast their profession. 




The River Jordan Near Its Source. 



2 3 o THE FAMILY COMMENTARY 

The First and Second Epistles of Paul to Timothy, 

Timothy was remarkable for his early piety and acquaintance with 
the Scriptures. The apostle in writing to him says : " From a child 
thou hast known the Scriptures, which are able to make thee wise unto 
salvation, through faith which is in Christ Jesus." Timothy's mother, 
Eunice, was a Jewess, and his father was a Greek. When in his 
travels the apostle Paul came from Antioch the second time to Lystra, 
Timothy was so warmly recommended to him by the church in that 
place that he took him with him as a traveling companion. He was 
set apart for the work of an Evangelist, in order to be a fellow- 
laborer with Paul in preaching the Gospel. The apostle evidently had 
a tender regard for him, and these Epistles were written to him to 
give him useful advice in the work of the ministry. 

The Epistle of Paul to Titus* 

Titus was a Greek, to whom the apostle Paul had been the honored 
messenger of preaching the Gospel, and he had not received it in vain. 
Paul dearly loved him, and employed him much in assisting him to do 
his work ; we read of his sending him to Corinth, to finish a collection 
there to assist the poor saints at Jerusalem, and to Dalmatia, to 
inquire after the saints there and to comfort them. We do not read 
in the apostle's history that he ever was at Crete, but from this 
Epistle it is thought that he was, for he says to Titus, " I left thee at 
Crete, that thou shouldest set in order the things that are wanting, and 
ordain elders, or ministers, in every city, as I had appointed thee." 
Crete is the largest island in the Mediterranean Sea, and is now called 
Candia. This island has a considerable number of inhabitants, and 
is remarkable for producing no ferocious or poisonous creature. This 
Epistle was evidently written to teach Titus how to choose good men 
for pastors, and how to act himself as a minister of Jesus Christ. 



EPISTLES. 



231 



The Epistle of Paul to Philemon* 

This is a very short but a very interesting Epistle. It is, in fact, a 
story about Onesimus, a converted slave, who ran away from his 
master Philemon, whom some think he robbed, and then went 
to Rome, where he 
heard the apostle Paul 
preach, when his 
heart was changed. 
The kind apostle 
then wrote this most 
tender Epistle to 
Philemon, whom he 
knew, begging him to 
take his slave back 
into his service, for 
Onesimus was now 
become a truly good 
man, and what loss 
Philemon had sus- 
tained by his absence, the apostle assured him he was quite ready 
to pay. It is supposed that Philemon lived at Colosse. 




SYRIAN TENTS. 



The Epistle of Paul to the Hebrews* 

This does not bear the name of the apostle Paul, but, if not written 
by him, it manifests much of his spirit. The design of writing it was 
to explain to them — the converted Hebrews, or Jews — the superiority 
of Christ to Moses, to Joshua, or Aaron ; to prove that in his priesthood 
and death all the work of the priests was completed ; that he had 
made a perfect offering for sin; and that from henceforth there 
was no other way in which salvation could be expected but through 
Christ 



232 THE FAMILY COMMENTARY. 

The GvciztA Epistle of James* 

The Epistle of James is called "general " because it was not written 

to any particular person. It was addressed " to the twelve tribes 
which are scattered abroad." These were not Christian Jews scattered 
abroad by persecution, but Jews who had been scattered over all 
countries by the captivity, numbers of whom never returned, in conse- 
quence of Cyrus' decree, but remained among the Gentiles. The 
author of this Epistle is thought to be James, the brother of Jude, 
known by the name of James the Less, probably because he was 
less in stature or younger than James, the son of Zebedee, who 
was slain by Herod. Some of the Jews here addressed were pious 
men and some not. This is clear from the different sorts of address 
which we find in the Epistle, some consoling and comforting, others 
warning and rebuking. 

The First and Second Epistles General of Peter* 

These Epistles, like that of James, were addressed to scattered Jews, 
" strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, 
and Bithynia." These might include some remains of the ten tribes 
carried captive by the Assyrians and of the two tribes carried captive 
by the Babylonians ; but more especially are the Epistles addressed to 
suffering Christians, chiefly converted Jews and some Gentiles, who 
were scattered abroad in the early persecutions of the Christian 
Church. 

The apostle Peter was more especially sent to minister to the Jews, 
as the apostle Paul was to the Gentiles ; and Peter, meeting with a 
faithful brother, Silvanus, who had been the companion of Paul, takes 
an opportunity of sending a letter by him, chiefly addressed to the 
converted Jews dispersed among the Gentile countries where he with 
Paul and others traveled, the design of which was to show that both 
taught the same glorious doctrines. This was the First Epistle. 

The Second Epistle was to urge those to whom the apostle wrote 
to be anxious after divine knowledge, to fix their minds on the Gospel, 



EPISTLES. 



233 



to guard them against teachers that would instruct them in error, and 
to warn them of the approaching end of all things. 

The First Epistle General of John* 

The author of t'his Epistle was John, the son of Zebedee, the disciple 
whom Jesus loved ; he was the youngest of the apostles and survived 
them all. The design of writing it was to promote brotherly love, 
to warn against doctrines that allowed men to live in sin, and to 
give clear notions of the nature 
of God and of the divine glory 
of Jesus Christ. There is an 
anecdote of this apostle worthy 
of being remembered, both by 
young and old, whom the vener- 
able John was used to address 
alike by the tender names of 
little children. It is said in 
some early histories that he 
spent his last days at Ephesus, 
where he died ; and that when 
he was too old to walk he was 
carried to the place of worship in the arms of some of the disciples. 
He could then only speak a few words very feebly, and these words 
always were, " Little children, love one another." 

The Second Epistle of John, 

This, you see, is not called " general." It was written to a pious 
lady. The object of it was to urge this pious lady to hold fast her 
Christian faith, to avoid error, and to love God and those who loved him. 




Sepulchral Cave in Jerusalem. 



The Third Epistle of John, 

This Epistle was to a particular person also. His name was Gaius 
or Caius, and, most likely, the same mentioned by the apostle Paul for 



234 THE FAMILY COMMENTARY. 

his kindness in receiving and lodging and entertaining good people. 
See the sixteenth chapter of Romans, near the end. In this Epistle 
John speaks of one " Diotrephes," who was a very haughty man, which 
was not a proper mark of a Christian, and of one " Demetrius," who 
had a good report of all men, as every Christian should have, as far as 
respects his life, temper, and behavior. The former he mentions that 
Gaius may not imitate him, and the latter he holds up as an excellent 
example. We should always imitate the example of the truly wise 
and good. 

The General Epistle of Jude* 

This is also an epistle written to no particular person, but chiefly 
designed for the Jews who believed in Jesus Christ. Jude, or rather 
Judas, was the son of Alpheus, and brother of James the Less, or the 
younger. He was also called Lebbeus and Thaddeus, for it was a 
frequent custom in those days to have two or more names; so Peter 
was sometimes called Simon and sometimes Cephas. 



REVELATION OF ST. JOHN THE DIVINE 

Or, " the Revelation of Jesus Christ;" etc., " unto his servant John," as is told us in the first verse of the first 
chapter. It was written by John, and divinely given to him to show the prophetic history of Christ's church in the 
world to the end. Many things in this book seem dark and hard to understand, because they tell of things that have not 
yet happened ; but if we will read and study devoutly, we will gather as much of instruction from them as the old Jews 
did from their prophetic writings — enough to cause us to praise God, and cling closer to our glorified Saviour in love and 
worship. The descriptions given in this book of our Heavenly Father and his kingdom, of our Messiah King and his 
glory, of the eternal joys and grandeur belonging to his followers, as well as of the confusion and terrible ruin of the 
wicked, are highly interesting, and will call forth healthful thought and inquiry, even in the minds of careless readers , 
whereas the devoted, humble, and prayerful will be improved by a continual insight into new and fresh truths of the 
most comforting nature. 




$1 OMITIAN, a Roman tyrant, banished the Apostle 

John, for being a Christian, to a solitary and rocky 

i island called Patmos, about thirty miles from the 

I 

1 western coast of Asia Minor. The good man is 

i[ never alone, for God is with him everywhere. Here 

I God favored John with wonderful visions of what 

\F should hereafter happen to the Church and the 
£T world. 
The first three chapters of this book contain a 
sort of preface, addressed to the seven Churches in 
Asia Minor — namely, Ephesus, Smyrna, Pergamos, 
Thyatira, Sardis, Philadelphia, and Laodicea The remaining chapters 
are accounts of his vision. 

We shall first notice the seven Churches in Asia. These were not 
the only Churches in Asia Minor ; for there were Churches in Phrygia, 
Pamphylia, Galatia, Pontus, Cappadocia, etc., which were also in Asia 
Minor; but the Apostle knew and wrote to these seven Churches in 
particular. The first was Ephesus, of which we have made men- 
tion on several occasions. The second is still known as Smyrna, the 
largest and richest city of Asia Minor. It contains about one hundred 
and ninety thousand inhabitants, the largest number of which are 
Turks ; the rest are Greeks, Jews (of whom there are eleven thousand), 

235 



236 THE FAMILY COMMENTARY. 

Armenians, Roman Catholics, and Protestants. It is a beautiful city, 
but frequently ravaged by the plague, and has suffered by repeated 
earthquakes. 

The third Church named is that of Pergamos. This city is now 
called Bergamo. It must in John's time have been a city of great 
importance, for it then had a manuscript library of 200,000 volumes, 
which Antony and Cleopatra, queen of Egypt, sent to Alexandria. It 
has now 14,000 inhabitants of different nations, but the houses are of 
wood, and look small and mean. 

The fourth Church named is Thyatira. This place is situated in 
the midst of an extensive plain, which is nearly surrounded by moun- 
tains. Its houses are low, and chiefly of mud or earth. It now looks 
poor and mean. It was anciently, and still is, famous for dyeing, 
especially in scarlet. 

The fifth Church mentioned is Sardis. This famed city was once 
the capital of King Croesus, the richest monarch that ever lived. He 
was defeated by Cyrus in the plain before the city, when it passed to 
the Persians. After the Persians were defeated by Alexander the 
Great it surrendered to him, and then in time to the Romans. It was 
destroyed by a terrible earthquake in the reign of Tiberius, the Roman 
Emperor, who rebuilt it. Afterward the different nations of Goths, 
Saracens, and Turks, one after another, ruined it in their wars, and it 
is nothing but desolation. A mere sprinkle of ruins of its former 
greatness remains. No Christians dwell on the spot: two Greeks 
only were lately living there to work a mill, and a few wretched Turk- 
ish huts were scattered among the ruins. 

The sixth Church addressed was in Philadelphia. The Turks call 
this place Allah Shehr, or " city of God." There are now about three 
thousand houses on the spot, covering a space of ground running up the 
slope of three or four hills. The streets are filthy and the houses mean. 

The seventh Church was that of Laodicea. There were two places 
so called in Asia Minor. This place is more desolate than any of the 
others, having been completely ruined by earthquakes. Its ruins cover 
three or four small hills, and are of very great extent, consisting of an 
aqueduct, theater, amphitheater, and other public buildings. 



REVELATION. 



237 



Some remarkable fulfilments of what God said by the apostle John 
must also be noticed. 

The Ephesians had gone back in their religion, which is what is 
meant by leaving their first love. God threatened them by his prophet, 
and he told them that he would remove their " candlestick out of its 
place" if they did not repent. By this he meant that he would take 
the light of the Gospel away from them ; and he did so. Ephesus is 
now a forlorn spot — it is no more. Its ruins are of vast extent. 

Smyrna was mentioned in terms of 
approval, and no judgment was de- 
nounced against it. So, though they 
have but little Gospel light, yet the 
candlestick has not been wholly re- 
moved out of its place, and the city 
itself is still large and flourishing. Of 
this Church the venerable Polycarp was 
one of the pastors. In the year one 
hundred and sixty-two, about seventy 
years after this Book of the Bible was 
written, a persecution broke out against 
the Christians at Smyrna ; and the 
Roman Emperors, who had then 
dominion of those parts, treated them 
with shocking cruelty because they 
would not serve their idols. The 
gray-headed Polycarp was marked for 
destruction. His friends concealed 

him in a village, but they were "put to the torture to make them tell 
where he could be found. The old man could not bear that they 
should all suffer for him, and delivered himself up, saying, "The will 
of the Lord be done." When he was brought before the proconsul, 
one of the governors of Smyrna wished him not to be injured, and, 
when he was examined, made signs that he should deny he was Poly- 
carp, but Polycarp would not tell a falsehood. He then urged him to 
deny Christ, and promised him safety. " No," said the brave old man, 

15 I< 




ASHTAROTH, THE PHILISTINE GODDESS. 



**3 THE FAMILY COMMENTARY. 



''fourscore and six years have I served Christ; neither hath he ever 
wronged me at any time ; how then can I deny my Saviour and 
King?" He was threatened with being thrown to the wild beasts, 
being burned and tormented, but he stood unmoved, saying, " You 
threaten me with fire, which shall last but an hour, and is quickly 
quenched ; but you are ignorant of the everlasting fire of the day of 
judgment, and of those endless torments which are reserved for the 
wicked ! But why do you delay? appoint me what death you please." 
The proconsul was astonished. He then commanded the crier to 
proclaim three times that Polycarp owned himself a Christian, and he 
was sentenced to the flames. In the midst of the flames he thus 
prayed to his Father in heaven : " O God ! the Father of thy beloved 
Son, Jesus Christ, and through whom we have received the knowledge 
of thee ! O God, the Creator of all things, upon thee I call, thee I 
confess to be the true God ; thee I glorify ! O Lord, receive me, and 
make me a partaker of the resurrection of thy saints, through the 
merits of our Great High Priest, thy beloved Son, Jesus Christ, to 
whom with the Father and the Holy Spirit, be honor and glory for- 
ever, Amen." Here was courage more than mortal ; God helping his 
servant to put on the martyr's crown : and here was fulfilled what God 
said to Smyrna, " Be thou faithful unto death, and I will give thee a 
crown of life." 

The rest of this book is very difficult to explain, and can only in 
part be understood by those who are of riper years and who well 
study and pray over it. This book, like the Prophecies, is written 
in dark terms on purpose, because otherwise all the w r orld would 
know them ; and this book and the Prophecies are only designed to be 
a guide to those who wish to know 'the mind of God and to mark 
his providence in his dealings with his Church. 

We can not, therefore, attempt to do more than to tell you that most 
of the language here used is the language of signs ; that is, certain 
things are used to signify other things. John in his inspired visions 
saw all that he states ; but then what he saw only represented realities 
in other forms. 

In the eighth chapter the seven seals which were opened and the 



REVELATION. 



239 



seven trumpets which were to be blown are descriptions of seven 
periods of Christ's Church on earth and of the divisions of those 
periods. They tell of the setting up of Christ's kingdom in the 
world ; of the triumphs of Paganism and rise and fall of Popery 
and other great errors ; of the final triumph of the Gospel, the happy 
state of the Church of Christ, the Day of Judgment, and the eternal 
blessedness of the saints. 

May we, dear young readers, be found among the happy number, 
adoring Jesus, " the Lamb of God," who died for sinners, and singing 
forever, " Salvation to our God, which sitteth upon the throne, and 
unto the Lamb ! " And may we, more than this, so try to do and 
finish our life's work that we shall reap the reward set before us in 
one of the most beautiful of the Old Testament prophecies : " And 
they that be wise shall shine as the brightness of the firmament ; and 
they that turn many to righteousness, as the stars forever and ever." 




TABLE OF SHEW-BREAD. 



ASIA MINOR. 



- WM 



The Scene of the Labors of the Apostles Paul* Peter, and John, 

tftei N the fulfilment of our purpose of furnishing all necessary 
■g assistance to our readers for understanding and 
at being profited by the word of God, we have thought 
it best to give such a description of the regions in 
which the Gospel was preached by the apostles and 
I|JL especially by Paul, John, and Peter, as should 
enable those who may read the Acts of the Apostles 
p and the Epistles to know definitely where, and 
v1 y under what difficulties, they performed their labors. 

Y • The missionary labors of Paul commenced at 

Antioch (which was his Christian home in a higher 
sense than Jerusalem), and extending at first to his native city, Tarsus, 
and his native province, Cilicia, led, in his successive missionary 
journeys, to his traversing five of the seven provinces which then 
comprised the peninsula now known as Asia Minor, and his subsequent 
visits to Macedonia, Attica, Achaia, and eventually Illyricum, and his 
compulsory residence in Rome. That he extended his labors in later 
life to Spain, and perhaps to other portions of western Europe, is 
possible but not certain; but we can only, in this place, concern our- 
selves with his work in Asia Minor, Macedonia, and Greece. The 
Apostle John, after many years of active labor in Jerusalem and Judea, 
subsequent to the destruction of Jerusalem, continued his work in 
Ephesus and its vicinity, and after the martyrdom of Paul and Timothy 
continued their work in the Roman province of Asia, the western 
province of Asia Minor, of which Ephesus was the capital. The seven 
churches of Asia were all in this province. He was banished by 
Domitian to the isle of Patmos in the ^Egean Sea, at no great 

240 



ASIA MINOR. 



241 



distance from Ephesus, but returned to that city after the death of 
the tyrant. The Apostle Peter, aside from occasional visits to 
Antioch, spent the earlier years of his ministry in Palestine, but 
finally crossed the Tigris into Mesopotamia, and at Edessa, Nisibis, 
and Babylon preached, founded schools, and wrote his epistles, visiting 
also Ephesus and Corinth, and ending his ministry by imprisonment 
and martyrdom at Rome. 

It will be seen, then, that the regions which we have to describe in 
connection with the apostolic labors, as recorded in the New Testament, 
are Asia Minor, Macedonia and Greece, and Syria and Mesopotamia. 
Let us first understand where Asia Minor is. If you will look at any 
good map of Asia, or, what will, be better, at any of the recent maps 
of the Turkish empire, you will 
notice that the Mediterranean Sea 
extends almost due eastward to the 
Syrian coast, and, that the coast line 
runs nearly from north to south, as 
the eastern boundary of the great 
sea. Now look farther north on the 
same map, and about 350 miles to the 
north you will find the Black Sea, 
which in old times was called the 
Euxine Sea. Running your finger 
westward, along the south shore of 

the Black Sea, you come to the Bosphorus, or strait leading into 
the Sea of Marmora, in which Constantinople is situated. Passing 
down this strait, into and through the whole length of the Sea of 
Marmora, which in Bible times was called the Propontis, you come 
to another strait now called the Dardanelles, but in former times the 
Hellespont, which leads into a sea full of islands, called the ^Egean 
Sea or Archipelago, which is really a part of the Mediterranean. If 
you have followed my directions carefully, you will see that you have 
passed around three sides of a peninsula or tract of land bounded 
by water on the north, the west, and the south sides. This great 
peninsula, nearly 700 miles long from east to west, and about 400 




Romans Carrying the Table of Shew-bread. 



242 THE FAMILY COMMENTARY. 

miles wide, is Asia Minor. It is separated from Syria and Armenia 
on the east by the mountains of the lofty Taurus range. Its history 
for the past two thousand years has been full of interest ; some of the 
most renowned cities of the world, such as ancient Troy, Ephesus, 
Tarsus, and Smyrna, were within its boundaries ; many of the largest 
and most influential of the early Christian churches were founded here 
by the apostles and their successors ; for five or six hundred years after 
the Christian era, the churches of Asia Minor exerted a powerful 
influence over all Christian Europe. At a later period the country 
fell into the hands of the Turkomans, and finally was conquered by 
the Ottoman Turks, who have held it to the present time, and have 
reduced much of it to the condition of a desert. It is still, however, 
the most populous and wealthy part of their empire. 

But we have only to describe the country as it was in the time of 
the apostles. If you will look again at the map (our map of Asia 
Minor in this book), you will see in the northeast corner of the Medi- 
terranean Sea that there is a gulf projecting into the land ; this is called 
the Gulf of Issus, and that part of the Mediterranean below it, the Sea 
of Cilicia. From the south a river flows down from the Syrian Moun- 
tains, and discharges its waters into this Cilician Sea ; it is the river 
Orontes, and a few miles above its mouth you will find the city of 
Antioch. That city did not belong to Asia Minor, but was one of the 
capitals of Syria. It was a very rich, beautiful, and populous city. 
Here the disciples of Christ were first called Christians, and the Chris- 
tian church of Antioch, soon after Paul's time, had 100,000 members 
and 3000 pastors and teachers. At this point were started the first 
Christian missions to the heathen. This was not far from A. D. 45. 
Previous to this time, Paul (or, as he was then called, Saul) had 
spent considerable time in his native city of Tarsus in Cilicia, preach- 
ing the Gospel, and probably establishing churches in that city and 
its vicinity, among the refined and intelligent people who had made it 
noted for its learning. But the first missionaries sent out from 
Antioch were Saul, or Paul, Barnabas, a converted Levite from 
Cyprus, and his nephew John Mark (the evangelist), a native of Jeru- 
salem. Passing down the Orontes to Seleucia, the magnificent port 



ASIA MINOR. 



243 



of Antioch, they sailed from thence to Salamis, on the island of 
Cyprus, and commenced their labors among the kinsmen and friends 
of Barnabas. After spending a few days there they passed along the 
southern coast of the island, which was then very populous, to 
Paphos, at its western end. Paphos was a large and very wicked city, 
wholly given up to the worship of the heathen goddess Venus ; here 
Paul, by a miracle, caused a Jewish magician who was opposing the 
work of Christ to become blind, and the word preached was blessed 
to the conversion of many of the people of Paphos. We have 
recently had the most convincing proofs of the idolatry of the people 
of Cyprus, in the discoveries made by General di Cesnola of temples, 
idols, shrines, amulets, and votive offer- 
ings, at Paphos, which is now in ruins, 
and in other parts of the island. 

Without visiting the northern por- 
tion of the island, Paul and his com- 
panions sailed directly from Paphos to 
Perga, a city of Pamphylia, situated on 
the river Cestrus, on the main land, 
northwest from Paphos. Here they 
first entered Asia Minor, Cyprus being 
a separate Roman province, governed 
by a proconsul, or officer appointed by 
the Roman senate. Asia Minor, as 

we now call this peninsula, consisted at the time it was visited 
by Paul and his companions of seven Roman provinces, which, 
beginning at the west, were named Asia, Bithynia, Galatia, Pam- 
phylia, Cilicia, Cappadocia, and Pontus. These provinces, some 
of them under other names, had been independent kingdoms 
before the time of Alexander the Great, and some of them had 
continued to be tributary kingdoms, first to Alexander and his 
successors, and afterward to Rome, until near this time. We find the 
old names remaining, though without definite boundaries, in the west- 
ern provinces, at the time of Paul's journeys through thern, Thu§, 

Antioch in VlMk is spoken of (in distinction from the Syrian 




Eastern Women with Timbrels, Dancing. 



244 THE FAMILY COMMENTARY. 

Antioch), Pisidia being the old name for the northern part of the 
province of Pamphylia, as Lycia (whose chief cities, Myra and Patara, 
were visited by Paul at a later period) was, of the southern part of that 
province. Iconium, Lystra, and Derbe are said to be cities of Lycao- 
nia, that being the former name of the southwestern part of the 
province of Galatia. Phrygia was the old name of the eastern half 
of the province of Asia, and the Phrygians, like the Galatians, were a 
tribe or nation of different origin from the people who surrounded 
them.* Mysia was the former name of a tract in the north of the 
province of Asia, and extended to the shores of the Hellespont and 
the Propontis, the present Dardanelles, and Sea of Marmora. Of 
these seven provinces, Paul, in his several missionary journeys, 
traversed five. There is no evidence that he ever entered Pontus or 
Bithynia, though he attempted to go into both. These two provinces, 
forming the entire northern districts of Asia Minor, have for their 
northern boundary the entire southern shore of the Euxine or Black 
Sea, and the now important cities of Trebizond, Tocat, Batoum, and 
Erzeroom are within their limits. 

Of the southern and western provinces, Cilicia was his native 
province and often the scene of his labors ; Cappadocia, north of 
Cilicia, was visited and crossed in his second and third journeys ; 
Galatia was traversed and its principal cities visited in his first, 
second, and third journeys ; and to the churches in Galatia his Epistle 
to the Galatians was addressed ; f Pamphylia was crossed in his first 



*The Galatians were of the same stock as the Gauls, or inhabitants of France, and the resem- 
blance between the two nations was very strong in form and figure, in language and in their excita- 
bility and emotional tendency, and their fickleness and levity. The Epistle to the Galatians gives 
many illustrations of these traits of character. 

t Paul's first visit to the cities of southern Galatia, or Lycaonia, as the region is called in Acts 
xiv, 6, was connected with his early experiences of the hostility and malignity of the unconverted 
Jews, which grew in intensity with every subsequent year of his life. Driven by their persecutions 
out of Antioch in Pisidia, where he had established a large and growing church, he was followed 
by his persistent foes to Iconium, and after long and successful labors there, forced to fly from a 
mixed mob of Jews and Gentiles to Lystra, where a miracle of healing wrought by him caused 
the heathen inhabitants to attempt to pay divine honors to him ; but Jewish malignity again pre- 
vailed, and he was stoned by the mob. Escaping with his life by a miracle he went on to Derbe, 
where he was not molested, and after planting a church there he went back to Lystra, Iconium, 



ASIA MINOR. 



245 




journey, both in going and returning, and its two principal cities, 
Perga and Attalia, visited; in his third journey he spent some time at 
Patara, and crossed thence to the island of Rhodes ; in his last 
journey recorded in the Acts, that from Jerusalem to Rome, he 
touched at Myra, in the southern part of the province, and was there 
transferred to another ship. The province of Asia was the scene of 
his longest and most arduous labors. In three of his missionary 
journeys he passed through portions of its territory ; in his first 
journey visiting some of its eastern cities ; in his second, traversing 
the northern part, or Mysia, stopping for some time at Adramyttium, 
Assos, and Alexandria Troas, 
from whence he first entered 
Europe ; in his third journey 
he entered the province from 
Galatia, visiting Philadelphia 
and Sardis, making his head- 
quarters for two or three years 
at Ephesus, and preaching and 
organizing churches at Trogyl- 
lium and Miletus, and possibly also visiting Crete, whither he after- 
ward sent Titus. Mitylene, in the island of Lesbos, was visited, 
possibly twice in these journeys, and very possibly Samos also. Lao- 
dicea and Colossae, to the churches in both which cities he addressed 
epistles (the so-called Epistle to the Ephesians having been probably 
a circular letter written to the several churches in Asia; see Colossians 
iv, 13-16), had not been visited by Paul in either of these journeys, 
nor, apparently, had Hierapolis, a large city near Laodicea, noted for 



and the Pisidian Antioch, and confirmed the disciples in their faith. In his subsequent journeys 
(his second and third) he returned first to Derbe, Lystra (where he found among the converts his 
young but greatly beloved companion, Timothy), and Iconium, and thence proceeded through the 
mountain passes into the ancient Phrygia, now the eastern part of the province of Asia, and after 
planting some churches there turned northeastward to Pessinus and Ancyra, cities of Galatia, to the 
churches in which the Epistle to the Galatians may have been addressed. In his third journey he 
is supposed to have visited also Tavia, another Galatian city, almost on the border of Pontus. It 
is supposed that there were Christian churches in Pontus at this time, for among the 3000 converted 
at the day of Pentecost were Jews from Pontus. Acts ii r 9. 



Eastern Loaves of Bread. 



246 



THE FAMILY COMMENTARY. 






its mineral springs. Philemon, to whom a short epistle is also 
addressed, was a convert under Paul's preaching, perhaps at Ephesus, 
and seems to have been the founder of the church at Colossae. 

His second and third missionary journeys extended into Europe ; in 
the second he went, by way of Samothracia and Neapolis, to Philippi, 
the chief city of eastern Macedonia, where he and Silas were im- 
prisoned in violation of the Roman law, and the next day, after a 
miracle and the conversion of the jailer and his family, were released 
with honor by the terrified magistrates. The epistle of Paul to the 
Philippian church was one of the results of his labors here. From 
thence they proceeded to Amphipolis and Apollonia, and without 
much delay went forward to Thessalonica (the Salonika of the present 

day), where their labors were abun- 
dantly blessed. The church at Thes- 
salonica became one of the largest and 
most efficient of those planted by the 
apostle in Europe. To it were ad- 
dressed two of his epistles. Driven 
from this city by "the persecution of the 
Jews, Paul and Silas went on to Berea, 
where another church was planted. 
These Macedonian churches were re- 
visited several times by the apostle, and 
there is reason to believe that after his acquittal at Rome he went 
to Macedonia, and from thence into Illyricum (the present Dalmatia 
and Montenegro). 

From Berea Paul went alone by ship to Cenchrea, where he planted 
a church, and thence to Athens ; and in that chief city of the Greek 
learning and philosophy preached Christ before its most brilliant 
scholars. His success here, however, was not so great as in Corinth, 
which he next visited, and where he remained nearly two years, and 
founded a church, which was for several centuries the largest and most 
influential in Greece. To this church his two longest epistles are 
addressed. His labors at this period were not confined to Corinth. 
Other cities of Achaia had the benefit of his zealous efforts, More 




Eastern Baker Selling Thin Cakes. 



ASIA MINOR. 247 

than once he visited Ephesus, and continued his watch-care over the 
churches of Asia. In his last return to Jerusalem he was unable to 
stop at Ephesus, but met the elders of the Ephesian church at Miletus, 
and gave them his parting blessing. If our readers have followed, on 
our excellent map of Asia Minor, these journeys of the Apostle Paul, 
they can not fail to have formed a very clear idea of the regions 
traversed by this early missionary. 

Let us now briefly refer to the labors of the Apostle John in the 
province of Asia, at a considerably later date. As the chief pastor or 
bishop at Ephesus, the apostle's age and infirmity of body seem to 
have restricted him to a much narrower sphere of action than that of 
the Apostle Paul. Still the province of Asia was at this time very 
populous, and the great church at Ephesus, and the large and flourish- 
ing ones at Trogyllium, Miletus, Laodicea, Hierapolis, Colossae, Phila- 
delphia, Smyrna, Sardis, Thyatira, Pergamos, and Mitylene, all of them 
within a distance of about 100 miles, might well require all his waning 
strength. To seven of these churches he addressed those letters 
dictated by our Lord and recorded in the Revelation. Those 
churches, so flourishing and prosperous at that time, were a few cen- 
turies later extinct, and the cities themselves are nearly all now in 
mins. 

The journeyings of Peter outside of Palestine were perhaps less 
extensive than those of Paul. He was often at Antioch, was probably 
for a time in Corinth, from which he departed in consequence of the 
attempt of Jewish partisans to make out that there was a conflict 
between his teachings and those of Paul. There is a possibility, but 
v^ery little probability, that he visited Rome at this time ; his later 
^ears were spent in Mesopotamia, probably in Edessa and Nisibis, 
where he is said to have founded schools of Christian disciples, and 
in Babylon, from whence his epistles were written. In the year of his 
death he was taken to Rome, where, after being at liberty for a short 
time, he was sentenced to death, and was crucified, tradition says, with 
his head downward. His intercourse with Paul, in the later years of 
his ministry, was frequent and cordial There is no reason to suppose, 
indeed, that it was ever otherwise, except on the occasion at Antioch, 



24S 



THE FAMILY COMMENTARY. 



when Paul, though much younger, " withstood him to the face, because 
he was to be blamed." Galatians ii, 11-19. 

Of the journeyings and missionary labors of the other apostles we 
have no certain knowledge. Two of them, James, the son of Zebedee, 
and James, the brother of our Lord, died in Jerusalem, one slain by 
Herod Agrippa I, the other by the Jews. Jude, the brother of James, 
from certain passages in his epistle, is supposed to have been with or 
near Peter in Mesopotamia. Of the rest we have only vague and 
conflicting traditions. 



CHRONOLOGY OF NEW TESTAMENT BOOKS 



Place Where Written and Authors. 



HISTORICAL BOOKS. 



date. 


TITLE. 


AUTHOR. 


WHERE WRITTEN. 


A. D. 
38-61 

6l 
63-64 

64 

97 


Gospel of St. Matthew, 

Gospel of St. Mark, 

Gospel of St. Luke, 

Acts of the Apostles, 

Gospel of St. John 


St. Matthew, . . 

St. Mark 

St. Luke, . . . 
St. Luke, .... 

St. John, .... 


Jerusalem. 

Alexandria. 

Rome. 

Rome (probably). 

Ephesus. 









A. D. 
52 
52 
56-57 
57 
58 
58 
6l 
62 
62 
63 
63 
64 
64 
65 



THE PAULINE EPISTLES* 



95-9 6 
Published in 9; 



First Epistle to the Thessalonians, v 
Second Epistle to the Thessalonians, 
Epistle ta the Galatians, \ . . . . 

First Epistle to the Corinthians, " . 
Second Epistle to the Corinthians, v 
Epistle to the Romans, r . . . . . 

Epistle to the Ephesians, ' .... 

Epistle to the Philippians, • . . . 
Epistle to the Colossians, V . . . 
Epistle to Philemon, \< . / .... 

Epistle to the Hebrews, K .... 

First Epistle to Timothy,- .... 

Epistle to Titus, . . ..... . . 

Second Epistle to Timothy, . . . 



Revelation, 



Paul, 
Paul, 
Paul, 
Paul, 
Paul, 
Paul, 
Paul, 
Paul, 
Paul, 
Paul, 
Paul, 
Paul, 
Paul, 
Paul, 



r >t. John, 



WHERE WRITTEN. 



Corinth. 

Corinth. 

Ephesus. 

Ephesus. 

Philippi. 

Corinth. 

Rome. 

Rome. 

Rome. 

Rome. 

Rome. 

Laodicea. 

Ephesus (probably). 

Rome (probably). 



Patmos. 



THE GENERAL EPISTLES, 



DATE. 


TITLE. 


AUTHOR. 


WHERE WRITTEN. 


A. D. 
6l 

63 

65 

65 

97-98 

97-98 
97-98 


Epistle of St. James, V 

First Epistle of St. Peter, 

Second Epistle of St. Peter, * 

Epistle of St. Jude, . . / 

First Epistle of St. John, 

Second Epistle of St. John^ 

Third Epistle of St. John, 


St. James, 
St. Peter, . . 
St. Peter, . . 
St. Jude, . . 
St. John, . . 
St. John, . . 
St. John, . . 


• 


Jerusalem. 

Babylon. 

Babylon. 

Syria. 

Ephesus. 

Ephesus. 

Ephesus. 



249 



PARABLES OF JESUS CHRIST. 



Galilee, . . . 


Galilee, 






via, . 






Galilee, 






Galilee, 




. 


Galilee, 






Galilee, 






Galilee, 






Galilee, 






Galilee, 






Galilee, 






Galilee, 






Capernaum | 
and via j 


Capernaum, 
Jerusalem, 




via, . . 




via, . . 




Capernaum, 




via, . . 




Jerusalem, 

Jerusalem, vi 


a, 


via, . . 




via, . . 


. 


via, . , 


. 


via, . . 




via, . . 




via, . . 




via, . . 




via, . . 




via, . . 




via, . . 




via, . . 




via, . . 




via, . . . 




Jerusalem, 
Jerusalem, 




Jerusalem, 




Jerusalem, 




Jerusalem, 
Jerusalem, 
Jerusalem, 
Jerusalem, 





Mote and Beam, 

Foundation of Rock and Sand, 

The Two Debtors, 

The Barren Fig Tree, . . . 
The Sower, ... ... . 

Wheat and Tares, 

Seed Cast in the Ground, . . 
The Mustard-seed, 



The Leaven, . . . 
The Buried Treasure, 
Pearl of Great Price, 
Casting of the Net, 



Parables of the Lost Fheep, 



The Merciless Debtor, . . . 

Good Samaritan, 

Chief Seats at the Wedding, . 
The Midnight Friend, . . . 
Return of Unclean Spirit, 

The Rich Fool, 

The Shepherd and Sheep, . . 
The Faithful Servants, . . . 
The Faithful Steward, . . . 

The Closed Door, 

The Great Supper, 

Building a Tower, 

A King Going to War, . . . 
The Lost Piece of Money, 
The Prodigal Son. ..... 

The Unjust Steward, .... 

Rich Man and Lazarus, . . . 
The Unjust Judge, ..... 

Pharisee and Publican, . . . 
Laborers in the Vineyard. 
Ten Servants and Ten Pounds, 

The Two Sons, 

The Leased Vineyard, . . . 
'Die Marriage Feast, .... 

The Fig Tree, 

Faithful and False Servant, . 
Wise and Foolish Yin 
The Talents, .... 
Sheep and Goats, . . 



ns, 



Matt, vii, 3-5 ; Luke vi, 39-42. 

Matt, vii, 24-27; Luke vi, 48-49. 

Luke vii, 41-50. 

Luke xiii, 6—9. 

Matt, xiii; Mark iv ; Luke viii. 

Matt, xiii, 24-30. 

Mark iv, 26-29. 

Matt, xiii, 31-32 ; Mark iv, 30-32 

Luke xiii, 19. 
Matt, xiii, 33; Luke xiii, 20-21. 
Matt, xiii, 44. 
Matt, xiii, 45-46. 
Matt, xiii, 47-50. 

Matt, xviii, 12-14; and Luke xv, 3-7. 

Matt, xviii, 23-35. 
Luke x, 30-37. 
Luke xiv, 7—12. 
Luke xi, 5-13. 
Luke xi, 24-26. 
Luke xii, 16-21. 
John x, 1-1S. 
Luke xii, 37-39. 
Luke xii, 42-48. 
Luke xiii, 24-27. 
Luke xiv, 16-25. 
Luke xiv, 28-30. 
Luke xiv, 31-33. 
Luke xv, 8-9. 
Luke xv, 11-32. 
Luke xvi, 1-8. 
Luke xvi, 19-31. 
Luke xviii, 1-8. 
Luke xviii, 9-14. 
Matt, xx, 1-16. 
Luke xix, 12—27. 
Matt, xxi, 28-32. 
Matt, xxi, 33-46. 
Matt, xxii, 1-14. 
Matt, xxiv, 32. 



Matt. 



45" 



Matt. xxv, 1-13. 
Matt, xxv, 14-30. 
Matt, xxv, 31-46. 



250 



THE 



APOSTLES OF JESUS 



BY MRS. CLERE 



Our Lord, soon after his baptism, gathered about him a small company of disciples, to whom Le 
taught the more important truths illustrative of his ministry. Of these he commissioned seventy to go 
into all the cities and villages where he himself intended to preach the gosnel ; but out of them all he 
ordained twelve men, whom he named apostles, that they should be with him, and that he might more 
fully instruct them in the mysteries of the kingdom of heaven. These are they who continued with him 
in his temptations, and to whom the Lord appointed a kingdom, as his Father had appointed unto him, 
(Luke xxii. 28.) The apostle Judas Iscariot, who had taken part of this ministry and by transgression 
fell, is not included in the list here given. The remaining apostles, after the Lord's ascension, selected 
Matthias to take his place ; but as the Lord himself called and sent out Paul, he is here reckoned as the 
weJfrh apostle 



FHE THORVALDSEN GALLERY 

OF 

CHRIST AND HIS APOSTLES. 




ERTEL THORVALDSEN (i 770-1844), a very able Dan 
ish sculptor, was the son of an Icelander who had settled 
in Copenhagen, and there carried on the trade of a wood 
carver. While very young, Bertel Thorvaldsen learned 
to assist his father ; at the age of eleven he entered the 
Copenhagen School of Art, and soon began to show his 
exceptional talents. In 1792 he won the highest prize, 
the traveling studentship, and in 1 796 he started for Italy. 
On the 8th of March, 1797, he arrived in Rome, where 
v Canova was at the height of his popularity. 

Thorvaldsen' s first success was the model for a statue, which 
was highly praised by Canova, and he received the commission 
to execute it in marble for Thomas Hope, a wealthy English art patron. From 
that time Thorvaldsen 's success was assured, and he did not leave Italy for 
twenty-three years. In 18 19 he returned to Denmark, where he was received 
with the greatest enthusiasm. He was then commissioned to make the colossal 
series of statues of Christ and His Apostles, which are now in the "Fruekirke" 
(The Church of OLir Lady) in Copenhagen. These were executed after his return 
to Rcsme, and were not completed till 1838, when Thorvaldsen again returned 
to Denmark. He died suddenly in Copenhagen, 1844, and bequeathed a great 
part of his fortune for the building and endowment of a museum in Copen- 
hagen, and also left to fill it all his collection of works of art, and the models 
of all his sculptures — a very large collection, exhibited to the greatest possible 
advantage. Thorvaldsen is buried in the courtyard of this museum, under a 
bed of roses, by his own special wish. 

A very prominent critic says about Thorvaldsen : " He belonged to the 
Scandinavian race , its genius and character were his. This race of the extreme 
North, simple and proud, kind and hospitable, has in all ages delighted in noble 
things. The poetry of its earliest bards was warlike and chaste. It was indeed 
the pure and vigorous sap of the Scandinavian race which flowed in the veins 
of the Danish artist. 

" His works will always maintain a high rank in the esteem of man, not 
only because they are the highest and most complete expression of the ten- 
dencies of the age, out also because they are the product of an original mind — * 
of genius true and individual," 

254 






ST. JOHN, 



THE BELOVED DISCIPLE, THE APOSTLE, PROPHET, AND EVANGELIST 
HIS LIFE, CHARACTER, AND EXAMPLE. 




N THIS wonderful book, the New Testament, the 
life, the teachings, the sufferings, death, resurrec^ 
tion, and ascension of the divine Redeemer 
necessarily and appropriately occupy the first 
, place ; and are followed by a history of the 
origin and development of the church of the 
Redeemed, which he founded. But in his work 
and mission here on earth, and in the work which 
he committed to his disciples to be done after his 
ascension, we find three persons named with 
especial honor, and their labors narrated with particular 
care and minuteness. These three were; Peter, bold, impulsive, 
warm-hearted, but fickle and wayward in his early career ; the apostle 
of the circumcision ; John, ardent, manly, loving and beloved, and 
modest and retiring in his disposition ; but with strong prejudices 
and ambitions; the man who had understanding of the visions of 
God ; Paul, stern, resolute, uncompromising, and heroic, yet tender 
and sympathizing with those who were in sorrow ; the great apostle 
to the Gentiles. All of the three were apostles, though one received 
his commission from his risen and ascended Lord. All contributed 
to the number of the inspired books of the New Testament; Peter; 
according to generally received tradition, furnishing to his young 
companion, Mark, the material which was wrought so skilfully into 
the second gospel ; and, in his later years, writing those two general 



16 L 



255 



256 THE APOSTLES OF JESUS. 

-pistles to the churches, which are so full of instruction, reproof, and 
consolation ; John, writing, first, that remarkable collection of 
prophecies and warnings, which we know as the Apocalypse, or 
Book of Revelation, and, some twenty years later, the fourth gospel 
so full in its demonstrations that Jesus Christ is the Son of God ; and 
later still, when he had upon his head the snows of nearly a hundred 
years, those three epistles, which fitly and fully round out the gospel 
he had given to the church ; Paul, in the midst of his arduous and 
incessant labors, writing thirteen and perhaps fourteen epistles to the 
churches which he had founded, and the individuals converted under 
his preaching: epistles which contain in themselves a whole body of 
divinity, and are profitable for doctrine, for reproof, for correction, and 
for instruction in righteousness. Thus, with the exception of the 
Sospels of Matthew and Luke, the Acts, the short Epistles of James 
and Jude, and possibly the Epistle to the Hebrews, the whole New 
Testament was written by these three men, and the book of Acts is 
ilmost wholly occupied with the record of their labors. 

Of these three mighty leaders of the sacramental host, the pillars 
of the early church, we have elsewhere given the principal particulars 
n the life of Peter ; we have traced, in following the sacred record, 
the abundant labors, toils, sacrifices, trials, and triumphs, of the heroic 
ind undaunted Paul ; and it now only remains to us to portray, as 
veil as we may, the exquisite beauty of the life and character of " the 
disciple whom Jesus loved." 

In doing this we must of necessity go back to his birth and 
:hildhood, and see for ourselves what were the circumstances by 
which these were surrounded : for the early training has often much 
-o do with the later character and life of the man. 

Galilee, the region in which James and John, Peter and Andrew 
ind indeed most of the apostles, were born, was, in the time of 
our Lord, very populous, and its population, far from being wholly 
Jewish, was made up of a great variety of nationalities. This was 
jarticularly true of the cities and towns around the sea of Galilee, 01 
ake of Gennesaret, as it was often called. Here might be found., 
jostling each other in the narrow streets, Syrians from Damascus: 



ST. JOHN, THE BELOVED DISCIPLE. 259 

Greeks from Antioch, Asia Minor and the Grecian isles ; Arabs from 
the Eastern desert, on errands of plunder; Idumaeans and Moabites 
from the regions around the Dead sea; the various tribes of Asia 
Minor, Galatians, Phrygians, Cappadocians, Cilicians, Lycaonians, 
Mysians and lonians ; and mingling with them as fishermen, 
carpenters, farmers, tent-makers, and sometimes bankers, tax- 
gatherers, and usurers, the Jews, who here made up perhaps 
one-third or one-half of the population ; while in the towns and 
villages of the hills they were much more numerous. Above all 
in power and authority, though but few in number, were the hated 
Romans, the rulers of this mixed population. 

But what the Galilean Jews lacked in numbers they made up in 
their ardent patriotism, and their abundant religious zeal. Though it 
was the habit of the proud and conceited Pharisees of Jerusalem to 
speak slightingly of the Galilean Jews, to ridicule their peculiar 
dialect, and to represent them as ignorant of the law, there was really 
no occasion for such reproaches. The Galilean Jew could generally 
speak Greek, while the Jew of Jud2ea was often ignorant of it ; to the 
wider culture which he thus obtained, he added a most thorough 
knowledge of the Old Testament Scriptures, which were taught, both 
in the families and synagogues of Galilee, more carefully than any- 
where else in Palestine. There had also been made there very 
thorough provision for a good general education in all the studies 
of that time; and the rabbis of the temple at Jerusalem had established 
everywhere schools and colleges, for instruction in those traditions of 
the elders known as the oral or unwritten law, with which they sought 
to burden the consciences of devout Jews, " teaching for doctrines the 
commandments of men." Nowhere in Palestine were there to be 
found men more zealous for the law, or more ready to suffer imprison- 
ment, tortures, and death for their religion, than among the Jews of 
Galilee. And with them, religious zeal and the love of freedom went 
hand in hand. They were the brave and patriotic soldiers of the 
Maccabsean brothers, men who had no idea of defeat, and who would 
attack and conquer an army of ten times their number ; men like 
Cromwell's Ironsides, who would go into battle singing the Psalms 



26o THE APOSTLES OF JESUS. 

of David, while, with giant strokes, they hewed down their enemies 
And when their country came under the power of the Romans, the) 
were restless and constantly rising in insurrection To them, the idea 
of a coming Messiah was ever present, and as they would onl> 
recognize the rule of God himself, through his priests, their idea of 
the Messiah was, that though he should possess divine, or at least 
archangelic attributes, he should be to his chosen people a deliverer 
from the Roman despotism, and should rule and reign over them, as 
a temporal prince, and high priest on the throne of David, exalting to 
positions of trust and power in his kingdom or government those 
devout and patriotic Jews whom he might select as best qualified foi 
*uch a service. That the Messiah would be a spiritual prince, that his 
dominion was to be over the minds and souls of men ; that he would 
nave nothing to do with the administration of temporal power, and 
that the Gentile believer would enjoy equal privileges with the Jew 
^ho trusted in him, both in this life and the life to come, and that he 
^as to redeem to himself a chosen people, a spiritual Israel, from all 
nations that dwelt on the face of the earth — were ideas which the 
Galilean Jew was incapable of comprehending, until his heart was 
enlightened from on high; and even then, he would ever and anon 
turn back to his old belief in a temporal Messiah 

The country or region of Galilee, which comprised the ancient 
territory of Issachar, Zebulun, Asher and Naphtali, was, in the time 
of our Lord, surpassingly beautiful The combination of lake, rive? 
and sea, of elevated mountain slopes, broad fertile plains, and valleys 
clad in living green, made up landscapes of remarkable loveliness 
The hills were terraced almost to their tops ; and the latitude, which 
was that of Florida, was rendered more diverse in its temperature and 
its productions by the varying heights of surface found within a few 
miles. Little Hermon, the loftiest mountain west of the sea of Galilee, 
was about 4000 feet above the sea; Tabor and Carmel, the one over= 
looking the sea of Galilee, the other the Mediterranean, were about 
1800 feet above the Mediterranean, while the sea of Galilee was 635 
feet below that level Yet the mountain slopes are not usually 
precipitous, and on some of these plains, valleys, and hillsides, were 



ST JOHN, THE BELOVED DISCIPLE. 261' 

to be found the fruits, grains, flowers, and forest trees of most of the 
temperate and semi-tropical countries of the world. 

In the small city of Bethsaida, on the northwest shore of the sea of 
Galilee, resided at this time two Jewish families, both strict observers 
of the law, and remarkable, even among their countrymen, for their 
patriotism and devotion, The names of the heads of these families 
were Jonas and Zebedee, or Zabdai, as his Jewish neighbors preferred 
to call him. Each had two sons ; those of Jonas were named Simon 9 
afterward called also Peter or Cephas, and Andrew ; those of Zabdai f 
James and John. Neither family was abjectly poor; that of Zabdai 
was, for the time and place, comparatively wealthy ; owning not only 
some property at Bethsaida, but also a dwelling at Jerusalem, Both 
in accordance with the Jewish custom, that every man must have a 
trade or calling, pursued the business of fishing in the lake or sea of 
Galilee, at that time a profitable occupation, followed by many of the 
inhabitants on the shores of the lake, The sons of Jonas were some- 
what older than those of Zabdai, but the two families were very 
intimate. They were all taught to read the law before their sixth 
year, and were then sent to the synagogue school, where they 
remained till they were fourteen or sixteen, and acquired a good 
general education If either of the four ever attended the higher 
schools or colleges of the rabbis, of which there was one at Sepphoris, 
some eighteen miles away, and possibly one also at Capernaum, it 
must have been John, whose disposition for study was strongly 
marked, and who in later years was a scholar of good repute. As 
they grew up the young men adopted the calling of their fathers, and 
were for a time in partnership, Of the two sons of Zabdai, James, the 
elder, was about the age of Jesus, while John was four or five years 
youngen Their mother, Salome, a woman of great energy and 
perseverance, and withal of an earnest and devotional spirit, was, 
according to the universal tradition of the early church, a kinswoman 
of Mary, the mother of our Lord, though there is a difference of 
opinion as to what was the exact relationship. Some believe her to 
have been a daughter of Joseph by a former wife, while others, with 
more probability, regard her as an elder sister of Mary, The intimacy 



262 



THE APOSTLES OF JESUS. 



between the two families may not have been kept up during the child- 
hood of the sons of Zabdai, as Nazareth was among the hills, twelve 
or fifteen miles from Bethsaida ; but that John, and probably James, 
were among the earliest disciples of Jesus, that Salome had become 
well acquainted with Jesus, and claimed from him the privileges of 




TWO WOMEN GRINDING 



kinship for her sons, and that, apparently after her husbands death, 
she devoted her time and her property to ministrations to the bodily 
welfare of our Lord, and, with the constancy and love of a faithful 
woman's heart, followed him to the cross and the tomb, we know from 
the gospels. 

John and his brother James had undoubtedly, in accordance with 



57: JOHN, THE BELOVED DISCIPLE. 263 

the custom of the devout Jews, gone up to the temple at Jerusalem 
at the great feasts, and especially at the passover, from the time 
they attained their twelfth year. The journey, the songs of their 
pilgrimage, the first sight of Jerusalem, and of the temple, which was 
then nearing its completion, the architectural beauty of the buildings 
of the holy city, and the grand sublimity of the temple worship, were 
all well adapted to impress deeply the thoughtful mind of a child like 
John, and these impressions would be rendered more permanent by 
his subsequent visits. That they did thus impress him is evident, not 
only from his eager inquiries of his Divine Master concerning the 
temple and the city, and their predicted destruction, but also in a 
greater degree from his vivid descriptions of the New Jerusalem, with 
its gates of pearl, its walls of precious stones, and its streets of gold, 
all written at a time when both the city and the temple of Jerusalem 
were tottering to their downfall. 

But as they attained to the years of manhood, and the rumors began 
to gather strength that the Messiah, so long promised, was coming, 
and was perhaps indeed already upon the earth ; that the fulness of 
time had come, and that possibly from their own kindred (for rumors 
of the wonderful events at Nazareth could hardly have failed to reach 
the ears of Salome) was to spring that blessed one, the Hope of 
Israel, the expectation of whose birth had beautified and glorified 
the face of every mother of the tribe of Judah for centuries ; 
these young men began to watch eagerly for the dawn of the 
Messianic day. In their early childhood had come into their 
own vicinity a brave, patriotic man, a hero of the Maccabaean type, 
Judas of Gaulonitis, oftener called Judas of Galilee; a man whom 
their fathers had hoped was he that should deliver Israel ; and the 
sons of Galilee, ever eager for freedom, had gone out to swell his 
ranks by thousands, in the expectation that they should succeed in 
throwing off the Roman yoke ; but the Roman legions under Cyrenius 
proved too strong for the unskilled insurgent leader, and he and his 
troops perished, or were scattered, at the first shock of battle. Would 
such a fate befall the coming, the promised Messiah ? Not if he were 
indeed the chosen of God, the great deliverer, who, as they read the 



264 T1/E APOSTLES OF JESUS. 

prophecies, was to be their champion against the Roman hosts. The 
blood thrilled through the veins of these sons of Zabdai, as they 
thought of the coming of this prince Messiah ; for they were young 
and brave, they loved their country and their faith, and as Galilean 
Jews they were willing to fight to the death under a gallant leader^ 
to throw off the Roman yoke, and to restore the sway of Jehovah ovei 
the chosen people of God. 

Tell me not that this fervid, warlike spirit is inconsistent with the 
character of the pure, gentle, lamb-like John ! John was a Galilean 
and a Pharisee; to him there was no holier cause than that of 
insurrection against the hated Roman, no duty more sacred than 
that of fighting for his country, his faith, and his God, For these he 
would have fought to the death, would have endured the severest 
tortures, or suffered death on the cross. There was nothing weak, 
cowardly, or effeminate aboui; this young man. We shall see evidence 
enough of this further on. 

But just at this time there comes intelligence to him which changes 
the whole current of his thoughts A great prophet and reformer has 
appeared at the fords of the Jordan — perhaps the upper ford, only 
thirty-five or forty miles distant ; he is urging upon the people that 
they should repent and be baptized as the indication of their purpose 
to begin a new life ; and as a reason for this repentance and baptism, 
hitherto only required of proselytes to the Jewish faith, he tells them 
that the kingdom of heaven is at hand ; that the Messiah is coming 
speedily, and this repentance must precede his coming. This 
reformer's name is John, and because of his practice of baptizing 
he is called "John the Baptist;' 5 he is of priestly family, though he 
does not himself engage in the work of the priesthood, but appears 
like one of the old prophets ; most of all like Elijah, whom in his 
rough dress and his coarse and sparing diet, his earnestness, and his 
fearful denunciations of sin and hypocrisy, he strongly resembles. 
John, and Andrew, his friend and townsman, resolve at once to go 
and listen to this new prophet. Passing along the plain of Genne- 
saret, on the western shore of the lake, they soon come to the Jordan 
valley, with its rough and volcanic rocks, its frequent cataracts, ami its 




THE PEARL OF GREAT PR1CE,"-Matt 13s 46. 



13 



265 



266 THE APOSTLES OF JESUS. 

thick, jungle-like forests. By what road they find their way to the 
vider plain at the ford we know not, but they reach it at last, ano 
listen with intense interest to the ringing appeals of this " voice from 
the wilderness." Their own life, which they had deemed so pure and 
olameless, now presents itself to them as full of sin; and wit! 
repentant hearts, and an earnest desire to do the will of God, the) 
present themselves to the prophet for baptism, They are accepted 
md seal their vows before God and men in the waters of the Jordan 
To the major part of the multitudes who listened to the preaching of 
iohn the Baptist, his constant references to him who should come 
tfter him, one far mightier than himself, the latchet of whose sandab 
tie was not worthy to unloose, were but imperfectly comprehended 
They knew, indeed, that the Messiah was soon to come, and that 
chese words probably referred to him, but they believed that the 
Messiah was to be a temporal prince ; and while they were impressed 
with the earnestness of him who proclaimed himself as merely the 
brerunner of this Messiah, they half believed that he was himself the 
ong predicted prince, and that ere long, casting away his rough robe 
>f camel's hair, and abandoning his scanty desert fare of locusts and 
vild honey, he would appear as the glorious Messiah, the King of 
<ings; and till this transformation took place, having taken all the 
steps of preparation for his coming which they knew, the confession 
)f their sins and baptism, they were content to await, at their own 
acmes, the commencement of his reign. But there were some who — ■ 
reverencing and honoring the son of Zacharias as a true prophet and 
the forerunner of the Messiah, and believing that his holy and 
abstemious life, his humble and devout spirit, and his evident 
consecration to the service of God, had given him a clearer insight 
into the mysteries of the future — desired a nearer intimacy with him, 
and sought from his lips fuller instruction and information concerning 
this coming Messiah. Among the most earnest and eager of these 
were the two young Galileans, John and Andrew, whom he had so 
recently baptized ; and their simple and ingenuous natures, and theft 
evident desire for instruction, won the heart of the great reformer 
In his wild desert life, John the Baptist had been a zealous student 



571 JOHN, THE BELOVED DISCIPLE. 26; 

of the Scriptures, and God had revealed to him, as he always does to 
those who seek wisdom from above in an humble spirit, much of the 
character and work of the Divine Redeemer. To him Jesus was the 
Light of the World, the Ancient of Days, the Judge who should 
discriminate between the wheat and the chaff, the pure and holy and 
the hypocritical He did not fully comprehend the plan of salvation, 
but he knew that Jesus was the one sacrifice, the atoning lamb, whom 
ill the sacrifices slain on Jewish altars typified, who should take awa} 
the sin of the world All this and more he communicated, in the 
intervals of his preaching, to the two disciples, who drank in his 
words with the deepest interest He told them, moreover, that, six or 
seven weeks before, there had come to him for baptism one whorr 
from his wondrous grace and dignity he believed to be the Messiah 
and that he at first refused to baptize him, saying, " I have need to 
be baptized of thee, and comest thou to me ? " but that this gracious 
and God-like one had said, " Suffer it to be so now, for thus it 
becometh us to fulfil all righteousness " *' It had been revealed to 
him," he said, *> that he should be able to recognize the Messiah wher 
he should be called to baptize him, by the descent of the Holy Spin' 
in the semblance of a dove, and its resting upon his head " Wher 
he baptized this mysterious person, not only was there this manifesta 
tion of the descent of the Holy Spirit in visible form, but the heavens 
opened above him, and from out of the excellent glory there came 3 
voice, which said, "This is my beloved Son, in whom I am well 
pleased," Then John the Baptist knew that on him had been 
conferred the highest honor which had ever been bestowed on mortal 
man, that of administering baptism to the Son of God, And from 
this time he had ever been ready to testify that the Hope of Israel 
had come. 

On the next day after this interview with the two disciples, Jesus 
who had but just returned from the mount of the temptation, passed 
near where John was baptizing, and John immediately pointed hirr 
out to the wondering multitude, with the impressive words, "Beholr 
the Lamb of God, which taketh away the sin of the world!" He 
then explained briefly what he had already stated more fully to the 

14 



268 " THE APOSTLES OF JESUS. 

two disciples, of the circumstances attending Christ's baptism. It k 
hardly probable that Andrew and John were present on this occasion 
but the next morning John was standing near the river's bank with tht 
two disciples, and Jesus again passed, and he pointed him out to them : 
saying, " Behold the Lamb of God." This was enough for them ; their 
eyes were greeted with the sight of the long-expected Messiah 
Eagerly, yet timidly, they followed his footsteps, and presently he 
turned and said to them in that gracious voice of his, "What seek 
ye ? " Awe-struck, yet encouraged, they answer his question by 
another, " Rabbi, where dwellest thou?" His answer was still more 
gracious, "Come and see." Thus encouraged they followed to his 
temporary home, and as it was but ten o'clock in the morning,* they 
had nearly the whole day for their interview with him. What a visit 
that was ! How did the hearts of these young men burn within 
them as they realized that they had thus held converse with the 
Messiah, he whose coming patriarchs and prophets, kings and holy 
ones, in all the ages, had so longed to see, and yet had died without the 
sight. It does not seem that either John or Andrew ever doubted, 
from that time, that Jesus was the Messiah, though it was not till long 
after that they fully realized who and what the Messiah was. 

Much as they had been drawn to John the Baptist, and greatly 
indebted as they were to him for thus bringing them to Christ, they 
had now found a new and higher love, a Master to whom they were 
drawn by a stronger and more enduring tie. Henceforward they 
were the disciples, not of John, but of Christ. And their zeal 
constrained them, as the love of Christ has always since done, 
to bring their friends to him. Andrew sought for his brother Simon, 
who was among the multitude who were listening to John, and 
having found him, brought him at once to Jesus, saying only r , " We 
have found the Messias." Jesus welcomed him with a new name, 
Cephas, or, in its Greek translation, Peter. John, with that modesty 



*John says in his gospel, "It was about the tenth hour," but it is to be observed that, unlike 
the other evangelists (probably from the fact that his gospel was not written- till some years after the 
destruction of Jerusalem), John always uses the Roman reckoning, which made the day begin *t 
midnight, instead of the Jewish, which began at six o'clock in the morning. 



ST. JOHN, THE BELOVED DISCIPLE. 269 

which is one of his most beautiful traits, says nothing of his owr 
efforts to bring his kindred to Christ, but we may well believe that \\ 
James was anywhere within his reach, at the fords of the Jordan, as 
he may very well have been, he did not rest till he had brought him 
alsc to Christ, with the announcement, " We have found the Messiah/ 

Jesus had determined the next day to leave Bethabara for his old 
home in Galilee, and his new disciples were delighted to accompany 
him. On the way two more were added to their number, Philip 
and Nathanael, or Bartholomew, both afterwards apostles. 

Immediately on his return to Galilee, Jesus and his disciples were 
invited to a wedding at Cana, a small town not far from Nazareth, 
Here was performed the miracle of changing the water into wine, of 
which John was an eye-witness, and which is recorded only by him 
After this miracle Jesus went with his family and his disciples to 
Capernaum, then the principal city of the Gennesaret plain, and not 
far from Bethsaida, This was subsequently his Galilean home, 
and the place where many of his miracles were performed. His 
stay there at t^iis time was brief, probably mainly for the purpose of 
joining one of the great caravans or companies which were going to 
Jerusalem to the feast of the passoven Their route would be, at this 
time, through the Jordan valley, at least from Bethshan or Scyth- 
opolis, in order to avoid going through Samaria John had doubtless 
been often to Jerusalem at the season of the great feasts, but never 
before in such goodly company as at this time. As a constant 
companion of his Master, he was privileged to hear from his lips such 
words of wisdom and instruction " as never man spake ; " and as they 
climbed the rugged cliffs from Jericho to Jerusalem, how his heart must 
have leaped for joy as the temple came in sight from the height of 
Olivet, for, for the first time in the worlds history, could it be said 
that the vision and the words of the inspired prophet were about to 
be fulfilled, " The Lord is in his holy temple ; let all the earth keep 
silence before him " But, alas ! though a few devout souls, like John 
had recognized the Lord of the temple, and were prepared to give him 
their worship and homage, yet Israel did not know, his people did not 
consider. The priests and Levites, who ministered at the altars and 



2 ;o THE APOSTLES OF JESUS. 

performed the service of the sanctuary, were wholly unaware that he, 
y o whom that temple was dedicated, had come down from the temple 
lot made with hands, and had deigned to grace this earthly house 
with his presence, He came unto his own, and his own received 
aim not There was, however, one scene in connection with this 
passover feast, which made so vivid an impression upon John that 
more than fifty years later, he describes it as if it had occurred but the 
day before Jesus, on his arrival at Jerusalem, had entered the temple 
as its rightful heir It was his Father's house, the one temple in the 
wide world consecrated to the pure worship of Jehovah; and yet 
there in its courts were lowing oxen, calves and heifers, sheep and 
goats, lambs and kids ; and on one side great numbers of doves and 
pigeons, which the high priest himself had caused to be brought there 
for sale from his own extensive dove-cotes on the Mount of Olives ; 
and the bargaining of the men who had these in charge with the eager 
worshippers created the greatest confusion ; added to this was the 
babble of the money changers, Jewish usurers, who made large 
commissions by exchanging shekels of the sanctuary, which alone 
could be paid for the temple dues, for the Roman, Greek, and other 
foreign coins, brought by the Jews of the dispersion who thronged to 
Jerusalem at these times from all parts of the Roman empire. All 
this traffic was forbidden by the law, but the Jews, and especially the 
priests, were proverbially greedy of gain, and Annas, the high priest, 
cared more for gold than for the honor of God or the purity of the 
sanctuary, 

All this desecration of the temple was apparent to Jesus at a glance, 
ind it roused his righteous indignation. Seizing some of the small 
.ords or bands of rushes, which bound the animals to be sacrificed, he 
plaited them into a scourge or whip, and as the dignity and sublime 
anger of the divine nature gleamed forth from those eyes, ordinarily 
so mild and gentle, he drove the animals and their owners out of the 
temple area, and into the streets of Jerusalem; poured out the 
changers' money, overthrew the tables, and said unto them that sold 
doves, "Take these things hence; make not my Father's house an 
house of merchandise.'* The venders of this merchandise, and the 






ST. JOHN, THE BELOVED DISCIPLE. 271 

cnoney changers, awe-struck by his evident right to command, and 
fearing to encounter those terrible eyes, fled in haste, and ventured 
no resistance or even remonstrance ; and it was not till hours after 
that some of the priestly party, who had probably been heavy losers 
by this summary ejection, ventured, without questioning the right- 
eousness of the transaction, to ask for some sign or proof of his 
authority to thus drive out those who desecrated the temple. His 
reply was a memorable one : " Destroy this temple, and in three days> 
f will raise it up." The answer was an enigma to them ; he who had 
called the world into existence could doubtless have reared anew the 
beautiful temple of Herod, in three days or three hours, had it been 
needful to do so, but there was a deeper and holier meaning to his 
words. The temple of Herod was but the outward covering or shell, 
n whose Holy of Holies, the Jews believed, was enshrined the divine 
Shechinah ; so now he, the God whom they professed to worship, had 
come to earth in human form ; his body, a nobler temple than that of 
■ierod, enshrined the divine nature; and as they would, within a short 
cime, destroy this human temple, he would demonstrate to them his 
divine authority, by raising it from the tomb in a more wondrous body 
within three days after its destruction. The saying was not forgotten 
by the priests or by John, who had listened to it. The former sought 
to make it the ground of a charge against him, just before his cruci- 
fixion, of conspiracy to destroy the temple ; while to John, after the 
event, it was seen to be a prophecy of the resurrection of Christ. 

The miracles wrought by Jesus in the temple and in Jerusalem had 
attracted the attention of many of the ruling class ; and one of them 
Nicodemus, the teacher or " wise man " of the Sanhedrim, or great 
council of Jerusalem, the third officer in rank of that body, ventured to 
visit Jesus by night, during his stay in Jerusalem, impelled by a 
variety of motives. He had admitted to himself, evidently, that Jesus 
might be the Messiah ; if he should prove to be (and, like all the 
Pharisees, he had no other idea of the Messiah than that he was to be 
a temporal prince, and the deliverer of the Jewish nation from the 
Romans), there would be a fine opportunity for him, a counsellor, a 
Pharisee, and a man of learning and influence, by attaching himself 



_ 






272 THE APOSTLES OF JESUS. 



thus early to his cause, to become one of the chief officers of his 
ealm There may have been r also, some desire to know more of this 
iringdom of heaven or of God, of which both Christ and John the 
Baptist had so much to say, and a lurking suspicion down in the 
depths of his heart that even he, with all his strictness of ritual 
observances, was not quite perfect, and that this great Teacher might 
be able to fill an aching void which he found in his heart. John was 
present at this interview, and his interesting narrative of Christ's 
method of laying bare the needs, cravings and experiences of a self- 
righteous soul, though written after the lapse of half a century, show 
that even then he had a very clear conception of the omniscience of 
ais Divine Master The stay of Jesus at Jerusalem was brief; he had 
leclared himself as the Messiah, by his deeds and miracles, and had 
awakened the active enmity of the Pharisaic or priestly party thereby: 
aid not being desirous of further provoking their hostility at this 
time, he withdrew quietly to one of the towns of Judaea, north of 
Jerusalem, where, very soon, the people flocked to him to receive 
nstruction, in even greater numbers than had attended the preaching 
)f John the Baptist Here, under his direction, his disciples, and John 
imong the number administered baptism to those who acknowledged 
*im as the Messiah, and ere long his personal following had exceeded 
that of his forerunner An incident which occurred at this time, and 
s recorded in the Gospel of John, indicates very clearly that neither 
jealousy nor envy had any place in the soul of John the Baptist 
Some of his disciples, who had been having an angry discussion with 
the Pharisees about the oral law and the traditions of the rabbis, came 
te John the Baptist with a grievance, which had evidently been 
aggravated by the taunts of their adversaries : " Rabbi," said they, " he 
that was with thee beyond Jordan, to whom thou barest witness, 
behold the same baptizeth, and all men come unto him/' John 
calmly replied, ' that he had always declared that he was not the 
Christ, but only his forerunner and that, as the Christ or Messiah was 
now come, his own mission was drawing to a close. Christ must 
increase, he must decrease, and that he rejoiced in this result/' He 
continued with an ascription of praise to Jesus, fully recognizing his 



ST JOHN, THE BELOVED DISCIPLE, 273 

divine nature and origin, and silencing forever the complaints of his 
disciples. Shortly after this, John the Baptist was seized and 
imprisoned in the castle Machaerus by Herod Antipas, probably in 
part, at least, at the instigation of the Pharisees, and a few months 
later beheaded. The hostility of the enemies of Christ was so 
strongly manifested that he left his retreat, in the foot-hills of Mount 
Ephraim, and set out on his return to Galilee. " And he must needs 
go through Samaria." This was not the usual route from Judaea to 
Galilee, as the hatred which existed between the Jews and Samaritans 
was so intense, that it often led to bloodshed, and almost always to 
the withholding of all the courtesies of life between the two nations 
The Jews, under John Hyrcanus, had burned the Samaritan temple 
on Mount Gerizim, and the Samaritans, within a few years before the 
public ministry of our Lord, had by some means entered the temple 
at Jerusalem at night, and strewed dead men's bones in the holy 
place, and on the altar of sacrifice. It was therefore, undoubtedly, a 
surprise to John and the other disciples of Jesus, when he announced 
his determination to return to Galilee by way of Samaria. The sons 
of Zabdai and the sons of Jonas, as devout Jews, entertained, as in 
duty bound, the bitterest hatred of the Samaritans, and must have 
been reluctant to pass through their country ; but they were too much 
attached to their Lord to draw back from any peril to which he saw 
fit to expose himself. 

It was on this journey, and during the absence of his disciples in 
the neighboring city to purchase provisions, that Jesus held that 
conversation with the Samaritan woman, at Jacobs well, which 
John has so faithfully reproduced in the fourth chapter of his 
gospel, and the rehearsal of which he doubtless received from 
the lips of his Divine Master. Their journey was delayed foi 
two days, while the first fruits of his labors in Samaria were 
gathered in, and the foundation laid for that extensive work of 
grace in Samaria, six or seven years later, when John and Peter 
reaped an abundant harvest. 

The journey to Galilee was now resumed, and Jesus entered upon 
his beneficent work of preaching the gospel, and performing miracles 

17 L 



274 THE APOSTLES OF JESUS. 

of healing, and blessing the multitudes who thronged around him 
in Capernaum, Bethsaida, Chorazin, and the other populous towns of 
the plain of Gennesaret. His home, at this time, was at Capernaum, 
whither Andrew and Peter certainly, and James and John probably, 
had removed. During this period of six or eight months, before 
[esus again visited Jerusalem, he was very active. Besides his labors 
it the towns and cities around the lake, he had delivered his sermon 
)n that mount which, from its double peak, was known as the Horns 
of Hattin ; had visited and taught the people on the eastern and 
northeastern shores of the lake ; had selected and commissioned his 
twelve apostles, and had made, either in person, or by his disciples, 
vhom he sent out two and two, a circuit of the Galilean towns. In all 
this time, except possibly a very few weeks, John was his constant 
companion, and received, perhaps in larger measure than either of the 
other apostles, constant instruction from his lips. Peter, Andrew and 
James, who were next to him in their intimacy with their Lord, had 
for a time, and until they received a second call, resumed their former 
occupation ; but after they were chosen apostles, they too were 
constantly in attendance upon him, or engaged in missionary labors, 
performed at his command. The two sons of Jonas and the two sons 
of Zabdai hold the first place in all the lists of the apostles, and were 
undoubtedly the first chosen by Jesus. Of the four, Peter, both from 
age and impulsiveness, was the acknowledged leader, though John 
was the most beloved and cherished. An English writer of great 
ability, Professor Plumptre, draws a very fine distinction between the 
relation which these two disciples held to the lord " Peter," he says, 
was the friend of Christ as the Messiah, the first to acknowledge his 
divine character, and to adore him as the Son of God ; John on the 
other hand was the friend of yesus ; clinging with the most intense 
affection to his humanity, and recognizing him as the incarnate 
Saviour." It is a somewhat remarkable commentary on these ideas, 
that the gospel which is regarded as containing in substance Peters 
narrative of the life of Christ, speaks of him most frequently as the 
Son of man, and is most definite in its descriptions of his earthly life; 
*hile the Gospel of John is almost wholly occupied with the 






57! JOHN, THE BELOVED DISCIPLE, 275 

demonstration of his divine nature. To John he is the "Son of 
God," " the Word who was with God and who was God," but who 
4< was made flesh and dwelt among us." 

Whatever we may think of this distinction, it cannot be denied that 
to Peter, James and John was granted a closer special intimacy with 
their Master, than to any other of the apostles. They were with him 
in the chamber of death (Mark v, 37) ; in the glorious scene of the 
transfiguration (Matt xvii, 1); when he forewarned them of the 
destruction of Jerusalem (Luke xxi, 7) ; and in the agony of 
Gethsemane (Matt xxvi, 36-56) ; John was the disciple who reclined 
next to Jesus at the passover feast, and at the Lord's supper then 
instituted ; and it is noteworthy that when Jesus had declared to the 
twelve, in that sad hour, "Verily, verily, I say unto you, that one of 
you shall betray me," and the other disciples were questioning, " Lord, 
is it I ? " as if in doubt of their own fidelity under the pressure of 
1 terrible temptation, John alone, of them all, does not ask this 
juestion; the union of soul between him and his Master is so 
:omplete that, as he himself said long afterward, in his first epistle, 
J< perfect love casteth out fear." He knows that it is impossible for 
him to betray Christ, and though not boastful like Peter, he looks up 
frankly and lovingly into the eyes of Jesus, and when Peter who 
understood the intimacy of his relation to Christ, beckons to him, 
he asks with perfect confidence, " Lord, who is it ? " 

And yet, we grieve to say, that ardent as was his love for Jesus, he 
could not maintain his watchfulness for even an hour, when his Lord 
was passing through that fearful agony in the garden of Gethsemane. 
This may have been the result of intense weariness and sorrow; to 
this cause Jesus, in mercy, attributed it ; but he was more self- 
possessed and brave than any other of the disciples after the arrest 
>t his Lord, He followed him to the palace of the high priest, 
ind having been in former years acquainted with the high priest, he 
readily obtained admission, and seems to have been the only one of 
the dimples who witnessed the entire trial, both before the high priest 
and before Pilate; for thorn. \ Peter was. for a short time, in the 
inte-room of the palace, he vas in such fear, and so frequent in 



276 



THE APOSTLES OF JESUS. 



bis denials of Christ, that he could hardly be said to be a witness. 
John followed on to the cross, where again he was the only one of the 
twelve who was present, his companions being those noble women 

who, more coura 
geous than any of 
the chosen apos 
ties, except John 
were i8 last at the 
cross and earliest 
at the grave ; " 
and it was there, 
amid his dying 
agonies, that 
Jesus committed 
to this faithfu! 
disciple the sa 
cred trust of car 
ing for that deal 
mother whose 
heart was so rent 
with sorrow. 

On the morn- 
ing of the resur* 
rection, when the 
first tidings came 
that the grave 
had been de- 
spoiled of its 
prey, John and 
Peter set out for 
the sepulchre 
and for once 
John's zeal sur- 
passed that of Peter, and out-running him, he came first to the 
sepulchre. His recognition of his riser? Lord was perfect, and in that 







AND FROM THAT HOUR, THAT DISCIPLE TOOK HER UNTO HIS 
OWN HOME/'— John xix, 27. 



ST. JOHN, THE BELOVED DISCIPLE 277 

memorable interview after the resurrection, at the sea of Galilee, his 
quick and loving eye detected his Master, before Peter or any other 
of the seven disciples, who were in the company It was at this time 
that our Lord, by those searching questions, tested the love of Peter 
for him, and then revealed to him his future, with the martyr s pains 
and the martyr's crown, and to John the prolongation of his life 
beyond the period of Jerusalem's destruction 

But in thus rapidly glancing over the evidences of the intense love 
which filled the hearts alike of the disciple and his Master, we have 
passed over several incidents in his early training as an apostle, which 
show most conclusively that John's was no soft, impressible, plastic 
nature, which adapts itself readily to each new impress of a stronger 
mind, without possessing any positive character of its own. On the 
contrary he was a man of great energy, and of a fiery, ambitious nature 
full of strong prejudices, retaining with great tenacity his early ideas 
md even recurring to them again and again after their falsity had 
Deen demonstrated to him That these traits of a willful and perverse 
disposition were in the end so completely eradicated as -to make him 
an example to the church in all ages, of all that was pure and lovely 
and of good report, is due, in the first place, to the moulding and 
controlling influence which Jesus exerted over him in a greater degree 
than over any other of his disciples ; and, in the second place, to the 
iffection which this intense love of Christ for him had developed in 
rus soul, and which made it his highest ambition to do always those 
things which would please his Lord and Master M We love him 
because he hath first loved us." 

He who "knew what was in man" better than any man could 
know, and who read the entire nature and history of every man who 
came into his presence at a glance, when he called James and John 
to be apostles, named them Boanerges, "sons of thunder/' a title 
indicative of their character They were not like the fleecy cloud, 
which melts and disappears when the sun*s rays fall directly upon it, 
nor Uke those cloud banks that lie athwart the western sky at the 
close of day, and, clad in hues of purple and gold and violet, make 
more beautiful the sun's decline ; rather, they were the dark, threaten- 



278 THE APOSTLES OF JESUS. 

mg clouds, heavy with the coming rain, and from out whose jagged 
rifts leap the live thunder and the swift lightning-stroke ; vehement 
for the right, like the old prophets ; men of strong, earnest, intense 
natures, who would " not handle the word of God," the truths which 
he had revealed, " deceitfully/' Very soon did they give evidence that 
the name he had bestowed upon them was not misapplied 

It was not till the two brothers had been for nearly a year under his 
training, that he sent them forth to preach and teach in the towns and 
villages of Galilee ; and their first mission was one of many limita- 
tions They were not to enter any Samaritan or Gentile village ; full 
well he knew their bitter hatred and contempt of the Samaritans ; and 
though he had showed them, by his own labors in Samaria, that these 
despised people were not beyond the pale of his mercy, their pre- 
judices were as yet too strong to make it safe to trust them f even 
with the gospel message, to those for whom they entertained such 
loathing ; they were sent at this time only to their Jewish brethren, 
who were already to some extent informed concerning the character 
and mission of Christ ; they were to proclaim him as the Messiah, 
and, where it was needful, to perform in his name the simpler miracles 
of healing They knew and comprehended but little of the scheme 
of salvation, but what they knew they told correctly. On their return 
from this circuit, they came to Jesus, somewhat elated, not that so 
many had received the gospel message, but that the devils, the 
demons which had taken possession of the bodies of men, had been 
subject to them through his name Gently rebuking their exuberant 
joy at this result of their labors, Jesus reminded them that they had 
occasion for a higher joy, that their names were written in heaven 
They proceeded with their report and here it is John that speaks 
' Master, we saw one casting out devils in thy name, and he followetb 
not us ; and we forbade him, because he followeth not us r> Jesus said 
" Forbid him not ; for there is no man which shall do a miracle in m> 
name, that can lightly speak evil of me/' 

In their second mission the powers of the apostles were somewhat 
enlarged, and in a part, at least, of this circuit of Galilee, which 
extended also to Tyre and Sidon, and to tb - half-heathen villages of 



$7: JOHN, THE BELOVED DISCIPLE 279 

the eastern side of the lake, Jesus himself accompanied them. They 
saw the miracles which he did, heard his parables, and listened to his 
explanation of them, and were daily instructed by him in private ; yet 
as they journeyed by his side, or followed in his footsteps, what was 
the most common theme of their discussion, and sometimes of angry 
debate ? not the salvation of the souls of those to whom they pro- 
claimed the gospel, not the overthrow of the powers of evil, or the 
banishment of the sins which were everywhere so rife. None of 
these. It was, which of them should be the greatest, should occupy 
the highest station in the coming reign of the Messiah, and receive 
the highest rewards of money and power for their fidelity to Christ. 
"Lot" said Peter, "we have left all and followed thee; what shall we 
have therelor ? " The idea that the 
Messiah was to be a temporal prince, 
who should deliver them from the sway 
of the hated Romans, and should there- 
after reign in great glory and power over 
the Jews, sitting on the throne of David, 
was thoroughly ingrained into their 
minds; Jesus, they were sure, was the 
Messiah, and they were daily looking for 
his assumption of kingly power; and 
when the multitudes were disposed, with 
loud acclaim, to take him by force and make 

him king, they were rejoiced, and wondered at his refusal to yield to their 
urgency. If he did, as they were persuaded he would, at last accept 
the offered throne, they, who had abandoned all to serve him, were 
entitled to the best places in his kingdom, and the only question was, 
what should be the division of the offices ? It is painful to think that 
James and John, who had seen so much of the meek and humble 
spirit of Christ, who had so often been assured by him that his 
kingdom was not of this world, but that it was a rule and government 
over the hearts and minds of men, and that the whole nature must 
be renewed before any one could enter it, should have engaged in this 
unseemly wrangle ; but so it was. Jesus had said, perhaps before this 




SYRIAN SHEEP: 



28o THE APOSTLES OF JESUS. 

time, for the encouragement of the twelve, " Verily, I say unto you, 
that ye which have followed me, in the regeneration, when the Son of 
man shall sit in the throne of his glory, ye also shall sit upon twelve 
thrones, judging the twelve tribes of Israel. And every one that hath 
forsaken houses, or brethren, or sisters, or father, or mother, or wife, or 
children, or lands, for my names sake, shall receive an hundred-fold, 
and shall inherit everlasting life. 1 ' Overlooking the wholly spiritual 
character of this promise, and regarding it solely as the guarantee of 
temporal advancement soon to come, the disciples looked forward 
eagerly to their several shares in the offered rewards. Among the 
twelve none had been nearer or apparently dearer to Christ, than the 
two sons of Zabdai, and their ambition was roused to obtain the 
highest places in this new kingdom. 

Accordingly they communicated their wishes to their mother 
Salome, who had followed Christ throughout Galilee, and had 
ministered to him of her substance or property. The mother was 
not less ambitious for her sons than they were for themselves ; and the 
'three came to Jesus when he was alone and offered their request, the 
mother urging and the sons seconding it. At first she desired a 
certain thing of him, but seemed reluctant to name her request, but 
when Jesus said to her, "What wilt thou ? " she answered, " Grant that 
these my two sons may sit, the one on thy right hand, and the other 
on the left, in thy kingdom." The immediate right and left hands of 
the monarch were the places of highest honor ; and thus these two 
young men desired for themselves — for they repeated the request — 
the highest positions in that kingdom, which they persisted in believ- 
ing he was about to found in Palestine. The reply of Jesus was a 
sterner rebuke than he had yet given to any of his disciples, yet it 
was administered in love. "Ye know not," he said, "what ye ask 
Are ye able to drink of the cup that I shall drink of, and to be 
baptized with the baptism that I am baptized with ? " Utterly 
ignorant of the sorrow and suffering which these significant words 
included, they replied confidently, " We are able." Jesus said unto 
them, "Ye shall drink indeed of my cup, and be baptized with the 
baptism that I am baptized with ; but to sit on my right hand and on 



ST JOHN, THE BELOVED DISCIPLE, 281 

my left is not mine to give, but it shall be given to them for whom 
it is prepared of my Father," The other members of the apostolic 
band were very indignant at this request of the two brothers ; not 
that they had any clearer ideas of the spiritual character of the 
kingdom of Christ, but that they regarded this as an effort, on the 
part of James and John, to steal a march on them and prefer a 
prior claim to the dignities of the new kingdom. And this was after 
these two disciples and Peter had witnessed the glories of the 
transfiguration, and but a few weeks, or months at the furthest, before 
his crucifixion 1 

We may notice, incidentally, that even the crucifixion and resurrec- 
tion of our Lord did not wholly dispel this idea of the temporal 
kingdom of the Messiah from the minds of his disciples. The two 
disciples who went to Emmaus, on the day of the resurrection, said to 
Jesus, of himself, " We trusted that it had been he which should have 
redeemed Israel," that is, from the Roman power; and the question 
put by the eleven to our Lord, on the very day of his ascension, aftei 
having received from his lips the great commission, shows with what 
tenacity they still clung to the idea of a temporal kingdom : " Lord, 
wilt thou at this time restore the kingdom unto Israel ? " 

One more example of the fiery spirit and the abiding prejudices of 
James and John, will show how much need there was of a deeper 
sanctification in their hearts ; when Jesus had commenced that last 
journey toward Jerusalem, which was to close with his arrest and 
crucifixion, he sent James and John into a village of the Samaritans 
to make ready for his stay over night ; but the inhabitants, supposing 
that his intention was to go to Jerusalem, refused to receive him. 
This was churlish ; yet had it occurred in any Jewish village, the 
disciples would have found some excuse for it, but it was the hated 
Samaritans who had refused shelter to the Messiah ; and the loyalty 
of the brothers to their Master joined with their hate of these people, 
and they asked, and we may easily believe that it was John who put 
the question: "Lord, wilt thou that we command fire to come down 
from heaven, and consume them, even as Elias did ? " But Jesus 
turned and rebuked them, and said, "Ye know not what manner of 

14 



282 THE APOSTLES OF JESUS. 

spirit ye are of. For the Son of man is not come to destroy men's 
! ives, but to save them." And they went to another village 

We might multiply these instances, which illustrate the narrow and 
sordid views which, at times, gained the ascendancy over the minds 
of the twelve disciples, and James and John nearly as much as the 
others, up to the very day of the ascension ; but what we have already 
adduced are sufficient to show that, notwithstanding all the preaching 
and teaching of Christ, notwithstanding their daily personal inter- 
course with him for three years, and the powerful influence he exerted 
over them, they were still under the bondage of Jewish prejudices, of 
personal and unhallowed ambition, and of a zeal not according to 
knowledge. They were not as yet wholly sanctified nor consecrated 
for the work in which they were to engage. Our Lord knew this, and 
hence he commanded them to remain at Jerusalem, until they should 
receive the baptism of the Holy Ghost. 

They obeyed, and after ten days of earnest prayer, the promised 
descent of the Holy Spirit came, and they were fitted to enter upor . 
their great work, A wondrous change had come upon them all ' 
They were in the city of Jerusalem, and it was the feast of Pentecost 
one of the great Jewish feasts, when, from all parts of the Roman 
empire the Jews of the dispersion came up to Jerusalem, and 
presented themselves at the temple. Fifty days before, these eleven 
apostles, and the believers who were now with them, had fled 
affrighted, at the arrest of their Master; far from attempting any 
resistance or rescue, they had concealed themselves, and met but 
stealthily, with barred and bolted doors, lest they also should suffer 
arrest Their Master had been crucified by Roman authority, at the 
urgent solicitation of the Jewish Sanhedrim ; and their hopes had 
fallen to the dust. But he had risen from the dead, and though he 
had not, as of old, led them through the streets of Jerusalem and the 
villages of Galilee, showing himself openly to the multitudes, his 
resurrection and his ascension had put new faith and courage into 
their hearts, and this mysterious but all powerful influence which they 
now experienced had consecrated them to their work, and they were 
ready for any labor, any sacrifice, which might be required of them. 



ST. JOHN, THE BELOVED DISCIPLE. 2,83 

The most timid of the apostolic band was now ready to face the 
Sanhedrim, or the Roman authorities, charge upon them the murdei 
of Jesus, and defy their power. To the multitudes who thronged the 
Jewish capital, they preached boldly the crucified and risen Christ, and 
urged them to repent and believe on him. 

And if this change had come upon all the disciples, it was especially 
marked in the case of Peter and John. Peter was, as before the 
crucifixion, the leader, but his boastful spirit was gone ; he was meek 
and humble, yet full of zeal, courage and energy, and henceforth his 
chosen associate was John , together the two preached unto the people 
administered baptism to the new converts, performed miracles in the 
name of Jesus Christ, charged home upon the rulers their responsi 
bility for the death of Christ, stood undaunted before the Sanhedrim 
endured their threatenings without alarm, and without yielding for 2 
moment to their demands ; suffered imprisonment, and were beater 
with rods, but rejoiced that they were counted worthy to suffer shame 
in and for the Master's name. Meanwhile, the church, which they, 11 
accordance with their Master's command, had founded at Jerusalem 
had grown so rapidly that it numbered many thousands of joyfir 
believers ; it was fully organized, and had been consecrated by thi 
blood of its first martyr, and a violent persecution had scattered man) 
of its prominent members ; but Peter and John remained at Jerusalem 
and cared for the remainder of the flock. Now came one of thos* 
questions which tested the completeness of the change wrought ir 
them. Philip, one of the seven deacons (not the apostle), had left 
Jerusalem in consequence of the persecution, and gone to Samaria 
where he had preached Christ with great success, — the recollection of 
the Saviour's visit there undoubtedly rendering the people mon 
ready to receive the gospel He had baptized great numbers, anr 
was in need of assistance. Thereupon, the church at Jerusalem sent 
their two chief pastors to aid Philip in his work. Peter and Johr 
hastened on this mission of love, received the Samaritans warmly a.^ 
brethren in Christ, and ere they returned preached the gospel in mail) 
of the Samaritan villages And yet this same John, only six year^ 

15 



284 THE APOSTLES OF JESUS. 

oefore, had desired to call down fire from heaven on one of these 
Samaritan villages for a real or fancied slight. 

Other events, following thick and fast, gave evidence of the great 
change which had come upon these two apostles ; Saul the persecutor 
aad become Paul the apostle, and was received lovingly by John and 
Peter and James ; Peter had had his vision of the beasts let down 
from heaven, and its fulfilment, in the conversion and admission into 
the church of Cornelius, the Roman centurion ; Herod Agrippa had 
seized and put to death James, the brother of John, and had then 
seized Peter, intending to kill him also, and martyrdom seemed to 
await John and the other apostles ; but, unmoved by his personal 
danger, he and the whole church wrestled in prayer for Peter's 
deliverance, and it came. Peter left Jerusalem for a time, but John 
remained at his post, and the persecutor soon died. 

For the next fifteen or twenty years we have but very slight record 
A the labors of John ; he was not, probably, at the council at Jerusalem^ 
.vhich decided the important question of the relations between the 
Sentile churches and those composed of converted Jews, or we should 
lave heard from him as well as from Peter ; but, before their departure 
rom Jerusalem, Paul speaks of John as having given the hand of 
fellowship to Barnabas and himself. John remained at Jerusalem, it 
s supposed, with occasional visits to other parts of the great field of 
abor before him, until perhaps a. d. 64, when the evidences of the 
peedy destruction of Jerusalem led the Christians there to obey the 
Saviour's command and flee to the mountains. Many of these, and 
orobably the apostle among the number, took refuge in Pella, a 
nountain fastness on the east side of the Jordan, about eighteen 
miles south of the sea of Galilee. His stay here could not have been 
'ong, and having learned that, by the imprisonment of Paul, and 
possibly of Timothy also, the great church of Ephesus, as well as the 
)ther churches of the province of Asia, was left without a chief pastor, 
le departed for that city, sailing probably from Caesarea some time 
in the year a. d. 65. Soon after his arrival at Ephesus he was, by the 
orders of Nero, banished to the little rocky islet of Patmos, about 



ST. JOHN, THE BELOVED DISCIPLE. 285 

sixty miles southwest of Ephesus * His banishment lasted probably 
three or four years, terminating with the death of Nero. It was 
during his exile on this island that he wrote the Book of Revelation, 
in which, after detailing the view he had of his now glorified Master 
i view far more sublime and overwhelming than that which he had 
witnessed on Mount Hermon at the transfiguration, though one ir> 
^hich he recognized at once his adorable Lord, he gives the messages 
received from him to the seven principal churches of the province of 
Asia, messages of warning, reproof, exhortation, and encouragement 
In his subsequent visions he was permitted to see the glories of 
heaven, and to see and hear the events and judgments which were to 
come on the earth ; before his eyes was unrolled the vision of the 
future progress of the church militant; the rise, growth, progress, and 
final destruction of the papal power; before him the judgment was 
set, and the books were opened ; the dead, small and great, were 
raised from their graves, and the terrors of that fearful day were all 
portrayed; the names written in the Lamb's book of life were 
rehearsed in his hearing ; the first resurrection, the millennial glories, 
the final destruction of the wicked, and the unspeakable and indescrib- 
able beauty of the new Jerusalem, illumined by the radiance which 
proceeded from the throne of God, whose walls were of precious 
stones, whose gates were pearls, and whose streets were of pure 
gold, were shown to his eager eyes. The river of the water of life, 
pure as crystal, its banks shaded by the tree of life, which bare twelve 
manner of fruits, and yielded its fruit every month, the whole 
illuminated by the divine Light, and needing no temple, since the 
Lord God Almighty and the Lamb were the only objects of worship 
were also presented to his enraptured vision. 

Little need we wonder that the rough and rocky island of Patrno^ 
lost all its roughness and discomfort to him in these visions, which 



*This date accords with one tradition, though another makes the banishment to Patmos the result 
of some local persecution, and to have occurred several years later, and possibly in the time of 
Domitian. The date of the banishment really turns upon the question whether the Apocalypse or 
Revelation was written before or after the fall of Jerusalem,. The weight of evidence seems to faver 
the idea that it was written before that event. 



286 



THE APOSTLES OF JESUS. 



transformed it into the very gate of heaven ; nor that, when recalled 
to his apostolic work at Ephesus, he should have left with reluctance 
its rugged cliffs. 

But there was yet much for him to do. Paul and Peter, his own 
brother James, and James, the Lord's brother, that James the Just who 
had so long and ably presided as the chief pastor of the church at- 
Jerusalem, had all gone, through the martyr's chariot of fire, to theii 
home above. To him there was given a longer service, more 
abundant trials, but at last a peaceful and quiet death. He 
probably returned to Ephesus about the beginning of the year a. d 




THE RIVER OF THE WATER OF LIFE. 



:>9« and though not far from sixty-eight years of age, " his eye was not 
Mm, nor his natural force abated." Vigorous and active, he visited in 
urn the fifteen or twenty churches of the province of Asia, counselled 
:heir pastors, and very possibly extended his apostolic labors to 
>ete, to Cenchrea, to Athens, to Corinth, and to the churches of 
Macedonia. The destruction of Jerusalem, and the wide dispersion 
)f the Judaean Christians, many of whom migrated to Asia Minor f 
Macedonia and Greece, must have greatly increased his labors, since 
to most of them he was personally known. 

There seems to be good reason to believe the testimony of the 
early fathers, some of whom were in direct communication with the 



ST JOHN, THE BELOVED DISCIPLE. 287 

aow venerable apostle, that his gospel was written about a. d. 85 or 
86, at the request of the elders of the church at Ephesus, who 
though possessing the other gospels, desired to preserve his recollec- 
tions of his beloved Master, and to obtain from him also those 
particulars which had not been recorded by the others. His own 
purpose in writing it seems to have been, not so much to supplement 
the other gospels, though he does this incidentally, as to prove, in this 
life of Jesus, that he was the Christ, the Son of God, God manifest in 
the flesh. Having this object in view, he divides his gospel into twc 
parts 1 the first, extending from the first to the thirteenth chapter 
consists of a series of proofs or signs that Jesus was the predicted 
Messiah, the appointed Saviour of the world ; or, in other words, it is 
a record of what Jesus made known of himself to convince the 
unbelieving; the second part, extending from chapter thirteenth to 
the end of the book, consists of evidence that Jesus is the Saviour o( 
the world, derived from his intercourse and discourses in private with 
his chosen friends, and especially as seen in the great sacrifice offeree] 
by him, and its acceptance for the salvation of the world. When we 
consider that this gospel must have been written when he was 
eighty-five or eighty-six years old, and possibly nearer ninety; that its 
detail of these conversations and discourses of Christ is very clear and 
minute, and not marred in the slightest degree by the garrulity of old 
age, and that the style of its composition is superior, even, to that of 
the accomplished and learned Paul, while the Greek, in which it h 
written, is as pure as that of the best classic Greek writers ; we car 
come to no other conclusions than these . that John was intellectually 
a man of remarkable genius and extensive culture, and that he was 
especially inspired of the Holy Spirit to write this and the othe* 
books which he contributed to the New Testament. 

The Gospel of John is, indeed, so far as any book or document car 
be, one of the main pillars of the Christian system. More than an\ 
other of the books of the New Testament it is devoted to the 
doctrines of the divinity of Jesus Christ and of the Trinity in unity 
and hence it has been the citadel against which infidelity anc 
rationalism have made their most vigorous and determined assaults 



288 THE APOSTLES OF JESUS. 

but they have assailed it in vain : it stands to-day unharmed, as it has 
stood through all the Christian ages, and as it shall continue to stand, 
until the last foe shall have hurled his last missile against it. 

But, though already past the allotted age of man, John had still 
work to do for the Master he loved, and for the church of God. He 
was, it is supposed, past his ninetieth year when he wrote the three 
epistles which bear his name. They show on their pages evidence of 
advanced age, but not of senility or weakened mental powers. The 
theme of the first epistle is fellowship, the union of believers with 
God and his Son Jesus Christ, and their union with one another 
Like all of John's writings, it is thoroughly systematic. He treats 
first of the nature of fellowship, in both its aspects ; second, of its fruit 
holiness; third, of its law, truth; fourth, of its life, love; fifth, of its 
root, faith. In reading it we are often reminded, by the vigor and 
almost explosive force of its language, that this old man, whose head 
has been whitened by the snows of almost a hundred winters, has not 
yet wholly lost that fiery zeal which gave him, in his youth, the title 
of Boanerges, a " son of thunder." His heart, great and loving as it 
is, has been sorely wounded by the professions of false disciples, who 
claim to be the children of God, and to be perfect and sinless, while 
their lives are impure and their hearts full of malice, bitterness and 
hate ; and he denounces them in such terms as these : " If we say that 
we have fellowship with him, and walk in darkness, we lie, and do not 
the truth. . . If we say that we have no sin, we deceive our- 
selves, and the truth is not in us. . . If we say that we have not 
sinned, we make him a liar, and his word is not in us. . . He that 
saith, I know him, and keepeth not his commandments, is a liar, and 
the truth is not in him. . . Who is a liar but he that denieth that 
Jesus is the Christ? He is Antichrist, that denieth the Father and 
the Son. . . He that loveth not his brother abideth in death. 
Whosoever hateth his brother is a murderer ; and ye know that no 
murderer hath eternal life abiding in him." The honor of his blessed 
Lord was assailed, and this loving and gentle disciple was roused to 
wrath and denunciation, as he was in his youth, when a word was said 
against him whom he loved. And yet, in other portions of this epistle. 



ST. JOHN, THE BELOVED DISCIPLE. 289 

how tender and sweet is his spirit! "Herein is love, not that we 
loved God, but that he loved us and sent his Son to be the propitiatior 
for our sins Beloved, if God so loved us, we ought also to love on* 
mother" . . " There is no fear in love ; but perfect love casteth 
out fear, because fear hath torment. He that feareth is not made 
perfect in love.' 1 

The second and third epistles are short, and addressed to individual 
disciples. They were probably written at a date still later than the 
first, but breathe the same spirit. 

The exact date of the death of the loving and venerable apostle is 
unknown ; different authorities differing more than twenty years in 
their dates ; but the most probable conjecture seems to be that he died 
it Ephesus, in the third or fourth year of Trajan, and after passing his 
hundredth year. 

Jerome relates that when, in extreme old age, he was too weak to 
walk into the church, he was still borne thither; and unable to delivei 
a long discourse, he would lift his trembling hands and simply say ; 
" Little children, love one another;" and repeat these words again and 
again. When asked why he constantly repeated this expression, his 
answer was, " Because this is the command of the Lord, and nothing 
is done unless this thing be done." 

So passed away, the last and, most Christ-like of the apostles 
From the day of his Lord's ascension to that in which he too joined 
the assembly and church of the first-born, whose names are written in 
the book of life, there is no stain or blemish on his character. His 
life, for that period of more than seventy years, was as pure and 
spotless as any recorded in the Scriptures, except only that of the 
Blessed One, to whom through life he clung in adoring love 
Innumerable are the legends which have come down to us concerning 
this holy servant of God ; some of them are absurd and puerile, and 
unworthy to be recorded, as they are totally at variance with his 
character. These are probably the inventions of idle monks, who, in 
the fifth and sixth centuries of our era, spent their abundant leisure in 
the concoction of all manner of legends concerning the apostles, and 
even concerning Christ himself. A few are deserving of notice 

18 L 



?9Q THE APOSTLES OF JESUS. 

jecau^e of their apparent harmony with the spirit of the apostle, and 
because, from their earlier date, there is a stronger possibility of theii 
cruth. Whether true or not, they are not inconsistent with his 
character. 

The tradition of his shipwreck on his first voyage to Ephesus, when 
aear that port, is not improbable, for the ^Egean sea was often a 
tempestuous one, and its many rocky islands, and its harbors and 
roadsteads so liable to be filled up with silt from the mountain 
streams, made shipwrecks there very frequent The legend that he 
was taken to Rome, and, by the orders of Nero, or some othet 
Roman tyrant, plunged in a caldron of boiling oil, from which he 
emerged entirely uninjured, rests only on the doubtful authority oi 
Tertullian, and is believed by many of the most careful critics to be ? 
oiisinterpretation of the words of some earlier writer. 

One of the most beautiful, as it is one of the most probable of these 
traditions, is that which relates that, as he was visiting the church ai 
Pergamos, he saw a young man in the congregation to whom he was 
powerfully drawn, and that, turning to the pastor of the church, he 
said, " I commit this young man to you, before Christ and the 
congregation." The minister accepted the charge, took the youth 
home, instructed, and finally baptized him. Subsequently he fell inte 
bad company, led a profligate life, and at last, renouncing all his 
religious professions, joined a band of robbers, and became theii 
captain. After some years John again visited Pergamos, and while 
there, made inquiry of the pastor concerning the young man whom he 
had committed to his charge, The minister sighed heavily, and his 
tears flowed, as he replied, " He is dead/' " Dead ! " said John ; " ir 
what way did he die?" " He is dead to God," answered the pastor 
4 he became godless, and finally a robber, and is now with his 
companions in the fastnesses of the mountains." The venerable 
apostle, hearing this, started at once, and saying, " I must gc 
after this lost sheep," procured a horse and guide, and went to the 
mountain in which was the robbers' haunt. Being seized, as he 
had expected, by the band, he demanded to be carried into the 
presence of their captain The outlaw chief, recognizing John as he 



ST. JOHN, THE BELOVED DISCIPLE. 291 



approached, attempted to fly; but John hastened after him, crying 
: *Why do you flee from me? Stop! stop! Do not be afraid. II 
need be, I will lay down my life for you, as Christ laid down his life 
for us. Believe, Christ hath sent me to you." The robber stopped 
threw away his arms, and began to tremble and weep bitterly. John 
finally let him back to the church, of which he subsequently became 
one of the pillars, demonstrating the genuineness of his penitence and 
conversion by his holy life and earnest zeal. 

It remains that we should seek to ascertain what are the lessons to 
be drawn from the character and example of this beloved and 
eminently holy servant of Christ. 

We have seen that, though possessed of rare gifts and of a tendei 
and loving nature, he was in his youth impulsive, full of strong 
prejudices, and ambitious. Yet withal, there must have been some- 
thing very attractive in him, some winning charm in his ways, which 
with his strong affections and his pure and truthful disposition, drew 
the human heart of Jesus to him in a love which many waters could 
not quench. He was the most loyal to Jesus of all the disciples 
and he gives this grand reason for his loyalty : " We love him 
because he hath first loved us." His fidelity to his Lord wa- 
unquestioned and unquestionable. No doubts of the perfect and 
abiding love which existed between them ever caused a shadow 
upon his brow, or for a moment beclouded his spirit. 

And yet it required three years of instruction and training by the 
divine Master, and the death, resurrection, and ascension of that 
Master, to rid him of his expectations of the temporal reign of the 
Messiah, to overcome his narrow and bitter prejudices, and to control 
his vehement and passionate nature. 

But when the Holy Spirit, the Comforter, had come, and imparted 
its sanctifying and elevating influences to his soul, he was created 
anew in Christ Jesus He was no longer a Boanerges, a "son of 
thunder/' but " a son of consolation." He had power with God and 
prevailed Where miracles were needed for the confirmation of the 
truth, they were wrought in the name of his Master; but to those with 
whom he was brought in contact his pure and holy life was greater 



2Q2 THE APOSTLES OF JESUS. 

than any miracle. Both Peter and John had been with yesus, as the 
Sanhedrim perceived (Acts iv, 13), and from him they had learned far 
better than the Jewish rabbis could have taught them, to rebuke sin, 
but to love and labor for the sinner; and by a pure and holy example 
to enforce the truths they preached. 

We cannot suppose that any man, except our adorable Redeemer, 
has ever trod our earth who was perfectly free from sin, but it is 
worthy of notice that the inspired writers, who, under the guidance 
of the Holy Spirit, noticed so freely the errors and shortcomings of 
even the purest and holiest, and were most severe of all upon their 
own sins, nowhere, after the day of our Lord's ascension, pass a word 
of censure upon John. Peter, the great apostle of the circumcision, 
was led astray in his course in regard to the Jewish and Gentile 
disciples at Antioch; and even Paul, with his zealous and fervent 
spirit and his overcoming faith, was not wholly exempt from those 
infirmities of the flesh, which at times led him to cry out, "Oh! 
wretched man that I am! Who shall deliver me from the body oi 
this death ? " But John dwelt perpetually in that higher atmosphere 
of the divine love. No cloud obscured the Sun of Righteousness 
from his vision ; and cheered by its blessed rays, toil for his Lord 
was a delight, pain was a pleasure, and he could say with the poet- 

" E'en sorrow, touched by thee, grows bright 
With more than rapture's ray; 
As darkness shows us worlds of light 
We never saw by day." 

Nor can we doubt that the visions of God which were set before 
him in Patmos were among the minor rewards, the " hundred-fold in 
this life/' which were given to him for his unfaltering faith and his 
undying love for his Redeemer To Ltl, as to Daniel, the message 
might have come, " O man, greatly beloved, fear not" 

And when this " disciple whom Jesus loved " was at last received 
into the mansion prepared for him above, does it transcend the grace 
of our blessed Lord to suppose that the position which he ignorantly 
sought on earth, in the days of his early ambition, was reserved for 
him in the heavenly kingdom ? That, having drank of the cup of 




293 



294 THE APOSTLES OF JESUS. 

Christ's earthly sufferings, and having undergone his baptism 01 sot- 
rows, this saint of God, so greatly beloved, was called, not as a mattei 
of right, nor because of any claim he could bring, but of the free gract 
3f the Redeemer, to sit at his right hand as one of the prime ministers 
>f the now glorified and reigning Messiah? If such is his blessed 
lot, no seraph of the heavenly host will utter with more melodious 
notes the new song, or with a more reverent and adoring spirit will 
ascribe " blessing, and honor, and glory, and power unto Him that 
sitteth upon the throne, and unto the Lamb for ever and ever." 

The lessons of this beautiful life, then, are briefly these : That 
however pure and amiable are our natural dispositions, we need to be 
taught of Christ, and to be regenerated by the Holy Spirit, before we 
can do our Master's work effectively. 

That, since Christ hath loved us and given himself for us, the only 
measure of our love for him should be his love for us ; and that the 
nearer we attain to a perfect and all-absorbing love for him, the fewer 
will be the clouds and doubts over our pathway, and the more perfect 
and complete our peace and joy. 

That it is only to those who, by long and constant trust in Christ 
have won this peace which passeth all understanding, that the heavens 
are opened and they are permitted to know the blessedness of the 
redeemed in glory, while they are still within this earthly tabernacle, 

That if we would have an open and abundant entrance administered 
to us into the New Jerusalem above, we must imitate the example of 
the obedient, faithful, loving, and holy John, and, like him, be known 
to all around us as the disciples whom Jesus loves. God has prom 
ised, " He that overcometh shall inherit all things; and I will be his 
God, and he shall be my son." 

May God give to each of the readers of this book grace thus to 
overcome. 










THE APOSTLES OF JESUS 




SIMON PETER, 

N the western shore of the Sea of Galilee lay 

Bethsaida, a city deeply interesting to al! 

Christians as having been the birth-place of 

several of the Apostles, and afterward the 

scene of many of the mighty works of Jesus. 

Here, in a dwelling perhaps scarcely better than 

the stable at Bethlehem, the great Apostle Simon 

Peter first saw the light. How little would the 

humble Jona and his wife imagine, as they looked 

upon their infant son, that when he became a man he 

would be a chosen companion, friend, and Apostle of the long 

looked-for Messiah I 

I am compelled, though unwillingly, to pass over the youthful days 
of Simon (the name given to this Apostle by his parents), no particu- 
lars of them having been handed down to us. His father Jona was very 
poor, and is generally believed to have been a fisherman ; and we may 
readily suppose that his sons, at a very early age, assisted him in his 
dangerous calling. It is thought that Simon was about ten years old 
when Jesus was born, so possibly he and his father were fishing on the 
Lake of Tiberias when the angel of the Lord appeared to the shep- 
herds of Bethlehem, and told them the joyful news that the Saviour 
was born. No divine intimation, so far as we know, had the fisher- 

397 



298 THE APOSTLES OF JESUS. 

men of Galilee that night of the birth of the Redeemer. But perhaps 
they, to whom every star would be familiar, pointed out to each other 
a brilliant meteor they had never seen before. Ah ! little thought they 
then that that star was guiding the sages of the East to the cradle of 
the infant Saviour. In after years, when the events of that wondrous 
night became known, they would often, perhaps, remind each other of 
the star of Bethlehem. In the sacred history, years intervene between 
that time and the period when Simon is first introduced to us. Years 
they were to the poor fisherman of toil and hardship, still not without 
their blessings. Domestic ties had Simon formed, and there was a 
dear wife, and it is believed children, to welcome him home after his 
nights of labor. He had quitted the parental roof, and had removed, 
it is supposed, on the occasion of his marriage to Capernaum. But 
thoughts higher and nobler than those connected with the pleasures 
of the domestic hearth, or the dangers and hardships of his calling, 
occupied the active mind of Simon. A mighty preacher had appeared 
on the banks of the Jordan who proclaimed that the Messiah was at 
hand. The glorious news reached the ears of the sons of Jona, 
Andrew, and it is believed Simon also, went to hear the Baptist in the 
wilderness. Certain it is that the brothers were among the first to 
welcome Jesus when he appeared to John and his disciples, they 
believing him to be the Christ, the Saviour of the world. It was 
Andrew who had first the honor of conversing with Jesus, but no 
sooner had he left the presence of our Lord than he sought his " brother 
Simon, and saith unto him, We have found the Messias, which is, 
being interpreted, the Christ." * Willingly did Simon accompany his 
brother to the place where Jesus was, who no sooner saw him than he 
said to him, " Thou shalt be called Cephas." f Cephas in Syriac 
means a stone or rock; Petros in Greek also means a stone or 
rock; and so Simon was sometimes called Cephas, but much 
more generally Peter. This name was given him by our Lord 
as an honorable title, denoting the firmness and constancy for 
which, through the grace given him, his faith would be generally 



* John i. 41. ^ John i. 42, 



SIMON PETER. 299 

noted, and which would distinguish his labors and sufferings in the 
cause of Christ. 

Peter did not at his first interview remain long with our Saviour 
Oh, what joyful news had the poor fisherman to tell his dear ones ai 
home when he returned to Capernaum. Can we not imagine his wife 
listening in wondering silence to her husband's account of his meeting 
with the Lord, while her aged mother would pray that she might, ere 
she closed her eyes in death, be blessed with the sight of him whom 
prophets and kings had long desired to see ? 

We hear nothing more of Peter for a year, but we may suppose, 
that though during that period he continued to pursue his calling as a 
fisherman, he spent much of his time in the society of Jesus. Nay, it 
is not at all improbable that our Lord made the abode of Peter his 
home whenever he stayed in Capernaum, even before the time when 
he miraculously cured Peter's mother-in-law. During this year Jesus 
had been actively employed in his ministry, not alone in Capernaum, 
but in the region round about, preaching the gospel, healing the sick, 
and casting out devils. His fame had spread not only throughout 
Galilee, but in the countries beyond, and multitudes flocked after him 
wherever he went. We read that they not only followed him, but 
" pressed upon him " * in their great anxiety to hear the word of God. 
In Jerusalem, the people heard of Jesus, and went to Galilee to hear 
him. In Syria, the people heard of Jesus, and went to Galilee to hear 
him. The Tyrians and Sidonians left their coasts and flocked to the 
shores of Tiberias to listen to the tidings of salvation. Distance with 
these poor sinners seemed to be no consideration. How different it 
is with many professing Christians at the present day ! Let the house 
of God be only a mile or two from their homes, and their constant 
excuse for not attending upon his service is that the length of the way 
is wearisome. 

Our Saviour one day, to avoid the crowd, stepped into a boat which 
lay on the beach. This boat belonged to the brothers Peter and 
Andrew, but they were not in her. They were, however, near on the 



* Luke v. 1. 
15 



3 oo THE APOSTLES OF JESUS. 

shore, washing their nets after a night of fruitless toil. Jesus asked 
Peter to "thrust out a little from the land. And he sat down, and 
taught the people out of the ship." * After he had done speaking, he 
told Peter to launch the boat into deeper water, and let the net into 
the sea. Peter replied that he had been toiling all night, which is the 
best time for fishing, and had caught nothing. However, as Jesus had 
bidden him, he let down the net. 

" ' The livelong night we've toil'd in vain, 
But at thy gracious word 
I will let down the net again : — 
Do thou thy will, O Lord !' 

" So spake the weary fisher, spent 
With bootless darkling toil, 
Yet on his Master's bidding bent 
For love and not for spoil." 

His obedience was well rewarded, for immediately the net enclosed 
so many fishes that they could not draw them up into the boat, and 
they beckoned to their partners, James and John, who were in another 
ship, to come and help them. When all the fishes were drawn up 
they filled both the ships. Peter was so struck with the divine power 
of Jesus, that he fell down at his feet and exclaimed, " Depart from 
me; for I am a sinful man, O Lord!"f He felt himself altogether 
unworthy of being near so great a personage. But Jesus said, " Fear 
not ; from henceforth thou shalt catch men." J And how did he suc- 
ceed ? If you will look at the second chapter of the Acts of the 
Apostles, you will see that he was in one day the blessed means of 
bringing three thousand souls to the Lord Jesus Christ. 

From this time Peter became the constant companion of our Saviour, 
who soon gave him another proof of his divine power and favor. It 
was this : The home of Peter, at that time the honored abode of our 
Lord, was visited by fever. Peter's wife's mother, who, it would appear, 
resided with her daughter and son-in-law, was seized with the deadly 



* Luke v. 3. -j- Luke v. 8, J Luke v. 10. 



SIMON PETER. 



301 



malady. No time, however, was lost in letting Jesus know of her ill- 
ness. He was in the city, healing the sick and casting out devils, but 
he no sooner heard of the calamity which had befallen Peter's house- 
hold, than he went to the bedside of the sick woman, " and stood over 
her, and rebuked the fever; and it left her."* Yes, it left her! Not, 
as you might think, weak, and needing rest, but so well that she could 




MOUNT OF OLIVES. 



at once wait upon Jesus and his disciples, for we read that " immediately 
she arose and ministered unto them." f 

Not long after this Jesus chose his twelve Apostles. The word 
Apostle means a person sent forth. To these favored ones, among 
whom was Peter, our Saviour gave " power against unclean spirits, to 



* Luke iv. 39. 



f Luke iv. 39. 



3 02 THE iPOSTLES OF JESUS. 

cast them out, and to heal all manner of sickness and all manner of 
disease." * Intimately associated with Jesus were all the Apostles, but 
three of them were specially selected by our Lord to be his constant 
companions. They were Peter, James, and John, who were often allowed 
to remain with their divine Master when he desired the other Apostles 
to leave him, or withdrew himself from them. The first time he showed 
this mark of favor was when he restored the daughter of Jairus to life. 
The story is this : There was a great man, a ruler of the synagogue of 
Capernaum, called Jairus. He had a daughter, about twelve years of 
age, whom he loved very much. Now this dear child was very ill, 
indeed dying. Jairus had, of course, heard of the wonderful things 
Jesus had done ; so he went to the shore of the Sea of Galilee, where 
our Lord was, and fell down at his feet, entreating him to go directly 
to his daughter and lay his hands on her, that she might live. Jesus 
at once went with him, his disciples accompanying him, and a great 
number of people following. Before the anxious father, however, 
could reach home, a servant met him with the tidings that his daughter 
was dead. This was sad news, but Jairus had a friend near who could 
at once cheer him with the words, " Be not afraid ; only believe." j* 
Jesus allowed no one to proceed any further with him, excepting Jairus, 
Peter, James, and John. When they reached the ruler's house, the 
minstrels were playing, and the people making lamentations for the 
dead, as was the custom in that country when any one of great conse- 
quence died. Jesus told them that the maid only slept, but u they 
laughed him to scorn." J Did their eyes deceive them? Could those 
stiffened limbs and pale and rigid features belong to any but one from 
whom the soul had departed ? No ! they could not believe that she 
only slept. Soon, howeve r , their scorn was to be turned into astonish- 
ment. Jesus put them all out, and with only the father and mother of 
the maid, and Peter, James, and John, he entered the room where the 
damsel lay, and, taking her by the hand, " said unto her, Talitha cumi; 
which is, being interpreted, Damsel, I say unto thee, Arise. And 
straightway the damsel arose and walked." § Can you be surprised to 

* Matt. x. i. f Marl: v. 36. % Mark v. 40. § Mark v. 41, 42. 



SIMON PETER. 



303 



read that " they were astonished with a great astonishment ? " * Peter 
ought by this time to have had most perfect confidence in the power of 
Jesus under all circumstances ; but soon his faith was tried till it 
wavered. He was one night with the other Apostles in a ship on the 
sea of Galilee. It was dark. They were toiling in rowing ; for the 
wind was against them. Jesus was not with them ; he was on a moun- 
tain, praying. A violent storm arcs^, and Peter and his friends were 
in great danger. They continued in this state of fear and distress 
till after three o'clock in the morning, when they saw a figure walking 
on the raging sea towards them. This figure was none other than 
Jesus, but they did not know him. Their terror was very great, for 
they thought it was a spirit. Jesus came 
close to the ship in order that they might 
see him distinctly ; but still they did not 
know him, and they cried out with fear. 
The Saviour immediately said, "It is I; 
be not afraid." f No sooner did Peter 
hear the voice of his beloved Master, 
than he begged to be allowed to go to 
him. Jesus gave him permission. Peter 
got out of the ship, and walked on the 
sea towards Jesus; before, however, he 
reached him, he began to be afraid. Per- 
haps a high wave arose between them, and prevented him for a 
moment seeing the Lord. Be that as it may, his faith wavered ; and, 
as he lost his faith, he lost his footing, and began to sink. Then, in 
an agony, he cried out, "Lord, save me! "J Jesus stretched out his 
hand and caught him ; at the same time reproving him for his want 
of faith. Jesus and Peter entered the ship; the wind ceased, and 
immediately the ship reached the shore. Then all that were in the 
ship worshipped Jesus, and said, " Of a truth thou art the Son of 
God." § 

I am sure you will suppose that the disciples could not help think- 



^-;. | 


§B=^_ 


<M , , ■■vv. 


IJIjjj 




wP' rr 


ii»£3KHSSwKli 


mm 



JESUS AND PETER. 



*Mark v. 42 



fMatt. xiv. 27, 



I Matt. xiv. 30. 



§Matt. xiv. 33. 



3 o 4 THE APOSTLES OF JESUS. 

ing Jesus was, indeed, the Son of God ; and yet, the very next day 
after he had been walking on the sea, he told them that some of them 
did not believe ; but Peter assured him that he and the rest of the 
Apostles believed that he was the Christ, the Son of the living God. 
Our Lord knew better than Peter did what was in the hearts of those 
about him, and although he did not tell them all he knew, he replied, 
" Have not I chosen you twelve, zrA one of you is a devil?"* Judas 
was among them. 

One day, when Jesus was walking with his disciples, he said to 
them, " Whom do men say that I, the Son of man, am ? And they 
said, Some say that thou art John the Baptist ; some, Elias ; and 
others, Jeremias, or one of the prophets. He saith unto them, But 
whom say ye that I am ? And Simon Peter answered and said, 
Thou art the Christ, the Son of the living God. And Jesus 
answered and said unto him, Blessed art thou, Simon Bar-jona : for 
flesh and blood hath not revealed it unto thee, but my Father which 
is in heaven. And I say unto thee, that thou art Peter, and upon 
this rock I will build my Church ; and the gates of hell shall not 
prevail against it. And I will give unto thee the keys of the kingdom 
of heaven : and whatsoever thou shalt bind on earth shall be bound 
in heaven : and whatsoever thou shalt loose on earth shall be loosed 
in heaven." f Our Saviour here confirms to the son of Jona the title 
he had before given him, "Thou art Peter," a stone or rock. Jesus 
then goes on to say, "and upon this rock (that is upon the confession J 
which Peter had made that Jesus was the Christ, the Son of the living 
God) I will build my Church, and the gates of hell. shall not prevail 
against it." The last few words are understood by some to mean that 
all the assaults and attempts which the powers of darkness can make 
against Christ's Church shall not be able to overthrow it. And by 
others the expression, " gates of hell," is understood to signify death 
as the entrance into hades, or the place of departed spirits. Securely 
as these gates may be barred, they shall have no power to confine 






*Johnvi. 70. f Matt. xvi. 13-19. 

J This view is favored by the changing of the Greek word pefros in this text into petra. 



SIMON PETER. 



305 



Christ's departed saints when the archangel shall sound the trump of 
judgment, but all that are within those gates shall hear the voice of the 
Son of God and come forth. You are aware, I suppose, that all who 
were not Jews were called Gentiles. God intended the Jewish religion 
only for his own peculiar people ; but the religion of Jesus Christ was 
for the whole world, Jews and Gentiles. Christianity broke down the 
middle-wall of partition between them, and the kingdom of heaven 
was opened to all believers. Now, the keys of the kingdom of heaven 
being given to Peter by our Lord, means that it should be his happy 




MOUNT TABOR, IN GALILEE. 

lot to be the first to open the door of Christ's kingdom to the Gentiles, 
and persuade them to enter in, and become participators in the glorious 
privileges of the gospel. In the seventh verse of the fifteenth chap- 
ter of the Acts of the Apostles we find Peter reminding the members 
of the council of the Apostles of this. But the way being opened by 
Peter, preaching to and baptizing the Gentiles was not confined to him, 
as you will read hereafter. The expression, " Whatsoever thou shalt 
bind on earth shall be bound in heaven ; and whatsoever thou shalt 
loose on earth shall be loosed in heaven," means that Jesus gave Peter 
power to retain or do away with whatever portion of the Mosaic law 



3 o6 THE APOSTLES OF JESUS. 

relating to ceremonies the circumstances of his religion might require. 
The power which is here confined to things was afterwards extended 
by our Lord to persons (John xx. 23). The authority given to Peter 
was not restricted to him, but was given to the other Apostles also. 
" Whatsoever ye shall bind on earth shall be bound in heaven: and 
whatsoever^ shall loose on earth shall be loosed in heaven,"* said 
our Saviour, when conversing with his disciples on a future occasion. 
In the Talmud, a book highly valued by the Jews, the words to bind 
and to loose are used in the same manner as above, namely, to retain 
or do away with anything. The extended expression of our Lord 
relates to the authority the Apostles possessed as the representatives 
of Christ. The Apostles themselves had not, except when the power 
was specially given to them, an infallible insight into the characters 
of men ; but they were kept from error in stating the way of salvation, 
and in administering the discipline of the Church. In such cases 
their decision was confirmed by their great Master in heaven. 

When Jesus first told his disciples that he would have to suffer 
many things, and be put to death at Jerusalem, Peter, who could not 
bear to hear him say so, rebuked him with the words, " Be it far from 
thee," I or, God forbid it. Peter and the rest of the Apostles had still 
a hope that Jesus would reign as a great king in this world. But 
Jesus, turning to Peter, said unto him, "Get thee behind me, Satan ; 
thou art an offence to me, for thou savorest not the things that be of 
God, but those that be of men." J Satan here signifies an enemy, and 
the word offence a hinderance ; so our Saviour meant to say that Peter, 
led away with human weakness, would place a hinderance in his way, 
and tempt him from the path of sorrow which he must tread if man- 
kind were to be saved. 

A few days after this the transfiguration on the mount took place. 
Within about two hours' walk from Nazareth is Tabor, a mountain 
rising out of the valley of Esdraelon (Jezreel), and celebrated in the 
Old Testament history as having been the spot selected by Deborah 
whereon Barak was to assemble his army of ten thousand men before 

*Matt. xviii. 18. f Matt. xvi. 22. J Matt. xvi. 23. 



SIMON PETER. 



307 



giving battle to Sisera. This mountain is supposed to have been the 
one on which our Saviour was transfigured. It is described by 
modern travellers as being about a mile in height, and its sides rugged 
and precipitous. The shape of the mountain is that of a cone with 
the top cut off, the summit being a plain about a mile in circum- 
ference. 

" And it came to pass, about an eight days after these sayings, he 
took Peter and John and James, and went up into a mountain to pray. 
And as he prayed, the fashion of his countenance was altered, and his 
raiment was white and glistering. And, behold, there talked with 
him two men, which were Moses and Elias: who appeared in glory 
and spake of his 
decease, which he 
should accomplish at 
Jerusalem. But Peter 
and they that were 
with him were heavy 
with sleep." * The 
apostles slept though 
it was day. Perhaps 
the journey up the 
steep and rugged 
mountain had taxed 
their strength too 

much, and when they reached the top they yielded to the sense of 
fatigue. Oh, what conflicting feelings must have been theirs when 
they awoke, and beheld the glorious sight of Christ transfigured ! 
Amazement, joy, and devotion would fill their breasts as they looked 
upon their beloved Lord, clothed with divine splendor, and attended 
by two heavenly beings. But, alas ! what did their ears hear ? That 
the face of their dear Master, then shining as the sun, must be insult- 
ingly spat upon by his enemies, and disfigured by cruel blows ; that 
his temples, then radiant with glory, must be pricked with a thorny 




MOUNT TABOR. 



* Luke ix. 28-32. 



19 Iy 



3 o8 THE APOSTLES OF JESUS. 

crown ; that his garments, then glistening with celestial brightness, 
must be stripped from off his holy body, and be divided among rude 
soldiers ; and that, as he was then seen between Moses and Elias, he 
would afterwards be seen between two malefactors. 

No two such fitting companions as Moses and Elias could have 
been found in heaven to attend upon our Saviour when he was glori- 
fied upon earth, the one representing the law and the other the 
prophets. Both of them were noted throughout their lives for their 
faith and holiness ; both were types of Christ ; both fasted forty days ; 
both suffered much for the glory of God ; both divided the waters ; 
both were the messengers of God to kings ; both heard the voice of 
God in Horeb, and both were wonderful in the mode of their depart- 
ure from this world. 

Moses and Elias appeared as attendants upon the glorified Jesus, 
to show the agreement of the law and the prophets with Christ, and 
their fulfillment in him. 

It is evident that the impression made upon Peter by what he saw 
on the mount was greater than that produced upon him by what he 
heard, for he (supposing that Christ had begun to reign on earth, and 
that Elias had come as Malachi had foretold he should) said, " Lord, 
it is good for us to be here ; if thou wilt, let us make here three taber- 
nacles ; one for thee, and one for Moses, and one for Elias." * It 
was the deeply-rooted opinion of all the disciples that, even after the 
introduction of the gospel, the whole of the Mosaic law, both moral and 
ceremonial, would be retained in conjunction with the law of Christ. 
Now, one of the designs of the transfiguration was to show Peter, 
James, and John that they were in error on this point. When they 
awoke, and saw Moses, the Jewish Lawgiver, and Elijah, or Elias, the 
chief of the prophets, talking with Jesus, they would naturally con- 
clude that they were right in their opinion ; so Peter, ever ready with 
his speech, proposed that all three, Jesus, Moses, and Elias, should 
make the holy mount their place of abode. But even while he yet 
spake, a bright cloud, the Shekinah, or Divine presence, overshadowed 



* Matt. xvii. 4, 



SIMON PETER, 



3°9 



them. "And, behold, a voice out of the cloud, which said, This is 
my beloved Son, in whom I am well pleased; hear ye him. And 
when the disciples heard it, they fell on their face, and were sore 
afraid." * Moses and Elias vanished. St. Mark tells us that "suddenly, 
when they (Peter, James, and John) had looked round about, they saw 
no man any more, save Jesus only." j* There stood their unrivalled 
and undisputed sovereign, whom they were to hear, not Moses nor 
Elias, but he whom God had just declared was his beloved Son. 
They were to hear him and him alone, the great Prophet and Teacher 
of the Church of God. They were to adore him and him alone 
as their Saviour, 
and obey him and 
him alone as their 
Lawgiver and 
King. 

Much might be 
written upon this 
subject that could 
not fail to interest 
you. I must, how- 
ever, confine my- 
self to a few re- 
marks. Tabor has 
been called the 
Gospel Sinai, and 

the resemblance between the transactions which took place on the 
two mountains, Sinai and Tabor, is striking. On the former, the 
law was given by God to Moses ; on the latter, God preached the 
gospel to the three disciples. When Moses went up into Sinai, 
not even the priests were allowed to go up with him; when Jesus 
went up Tabor, his attendants were not suffered to accompany 
him, except the three favored ones as witnesses. On Sinai the 
face of Moses shone when God talked with him ; on Tabor the 




MOUNT SINAI. 



*Matt. xvii. 5, 6. 



f Mark ix. 8. 



310 THE APOSTLES OF JESUS. 

face of Jesus shone as the sun. Out of the midst of a cloud on Sinai, 
Moses heard the voice of God ; out of the midst of a cloud on Tabor, 
Peter, James, and John heard the voice of God. But there was this 
difference, the cloud on Sinai was a thick one, that on Tabor a bright 
one. There was darkness in the law, but light in the gospel. The 
people at the foot of Sinai trembled when they heard the thunderings 
and the noise of the trumpet, and saw the lightnings and tlte mountain 
smoking. Peter, James, and John feared when they entered the cloud 
on Tabor. And, lastly, Moses encouraged the people with the words, 
" Fear not ; "* and Jesus comforted the three Apostles with the words, 
" Be not afraid." f 

So long as the world endureth will these two mountains remain as 
monuments of the terrible majesty and the exceeding great love of our 
Father in heaven. Neither you nor I, dear reader, will probably ever, 
like some of our more privileged countrymen, ascend Sinai or Tabor. 
But we are all, I trust, journeying to the heavenly Zion (which is far 
better), where we shall see the blessed Jesus, the glorified Redeemer, 
attended not only by Moses and Elias, but by a great multitude which 
cannot be numbered. Oh, may we then be ready to exclaim, ''Bless- 
ing, and honor, and glory, and power, be unto him that sitteth upon 
the throne, and unto the Lamb, for ever and ever! " % 

The venerable Bede tells us that, in accordance with Peter's wish, 
there were afterward built three churches on the top of Tabor, which 
in later times were held in great veneration. 

Peter, James, and John remained with our Saviour all night on the 
mountain. The other Apostles were in the valley below. And you will 
agree with me, if you will read the ninth chapter of St. Luke, that it 
must have been a most welcome sight to the nine, that of Jesus descend- 
ing Tabor with the three greatly favored ones ; even Judas would be 
glad to see the Lord to help him with the rest out of a difficulty. 

Shortly after this our Saviour and his Apostles arrived at Capernaum, 
and " they that received tribute money came to Peter, and said, Doth 
not your Master pay tribute ? He saith, Yes." § The tribute of half a 

* Exod. xx. 20. f Matt. xvii. 7. J Rev. v. 13. §Matt. xvii. 24,25. 






SIMON PETER. 



311 



shekel (equal to thirty cents of our money) was commanded by God 
to be paid annually by every Jew above twenty years of age. This 
1 money was to be devoted to the service of the tabernacle (and of course 
afterward to the service of the temple), and with it was bought every- 
thing that was necessary for public worship. No sooner had Peter 
answered the tribute gatherers than he went into his house where 
Jesus was. Our Lord, though inside the dwelling, knew what had 
passed in the street, and before Peter could speak said, " What thinkest 
thou, Simon ? of whom do the. kings of the earth take custom or 
tribute ? of their 
own children, or 
of strangers? 
Peter saith unto 
him, Of strang- 
ers. Jesus saith 
unto him, Then 
are the children 
free." * When a 
king subdued a 
country, and laid 
a tribute upon 
the inhabitants, 
he did not tax 
his own people 
or children who 
might happen 

afterwards to live in that country, but the strangers whom he had con- 
quered. So Jesus argued that, as earthly kings did not receive tribute 
from their own people or children, so he, the Son of God, was exempt 
from paying tribute to God. 

Jesus was by this time well known in Capernaum as a great prophet. 
The people were enraptured by his preaching, and astonished at his 
miracles. The story of the restoration of the daughter of Jairus, no 




EASTERN SCENERY. 



*Matt. xvii. 25, 26. 



3 i2 THE APOSTLES OF JESUS. 

doubt, had spread rapidly from house to house. The death of the 
beloved child of the ruler of the synagogue would cause no little sensa- 
tion in the city. What, then, must have been the effect upon the minds 
of the people when they heard that she was miraculously restored to 
life ? This miracle was followed by many others, and we cannot won- 
der that the tribute gatherers hesitated about demanding tribute from 
the Lord Jesus. Our Saviour did not wish to give offense by appear- 
ing to despise the temple, and not to respect the authority which had 
originally commanded this tribute to be paid. And as he and his poor 
host had no money, or at least not sufficient, he said to Peter, " Go thou 
to the sea, and cast a hook, and take up the fish that first cometh up ; 
and when thou hast opened his mouth, thou shalt find a piece of 
money : * that take, and give unto them for me and thee."f St. Matthew 
(the only Evangelist who mentions this miracle) says no more on the 
subject; but we infer, even from his silence, that Peter did as he was 
commanded by our Lord. 

It was not every poor Jew who had a divine Master near him to 
miraculously provide him with the means of paying the tribute ; and 
doubtless many were often unprepared to meet the demands of the 
collectors, although all, when they could, would cheerfully give 
money that was devoted to the maintenance of their beautiful and 
beloved temple. How different must their feelings have been when, 
after Jerusalem had fallen into the hands of the Romans, and its 
glorious temple had been destroyed, they (so Josephus, the Jewish 
historian, tells us) were compelled to pay every year into the 
Capitol in Rome the same sum they had annually paid to the 
Temple in Jerusalem. 

After the miracle of the fish and the tribute money, St Matthew 
relates Christ's discourse with his disciples about humility and forgive- 
ness, and tells us that Peter asked Jesus how often he should forgive 
his brother. "Lord, how oft," said the Apostle, " shall my brother sin 
against me, and I forgive him ? till seven times ? Jesus saith unto 
him, I say not unto thee, Until seven times; but, Until seventy times 



* A stater, or shekel of silver, value sixty cents. + Matt. xvii. v /, 



~ 



SIMON PETER. 313 

seven." * Jesus meant Peter to understand that, however often his 
Christian brother offended or harmed him, he was to forgive him if he 
repented of what he had done, and sought his forgiveness. Our Lord 
then illustrated what he had said by the beautiful parable of the king 
and his servants, which you can read in the eighteenth chapter of St. 
Matthew's Gospel. 

One day a rich young man, a ruler, came running to Jesus, and 
when he had reached him, he " said unto him, Good Master, what good 
thing shall I do, that I may have eternal life ? " f Our Saviour told 
him that he must keep the commandments. Fie inquired, Which ? 
jesus answered. " Thou shalt do no murder, Thou shalt not commit 
adultery, Thou shalt not steal, Thou shalt not bear false witness, 
Honor thy father and thy mother : and thou shalt love thy neighbor 
as thyself." \ The young man replied, " All these things have I kept 
from my youth up : what lack I yet ? " § " Then Jesus beholding him 
loved him, and said unto him, One thing thou lackest : go thy way, 
sell whatsoever thou hast, and give to the poor, and thou shalt have 
treasure in heaven: and come, take up the cross, and follow me." || 
Several times before had Jesus given this invitation, and it had always 
been accepted. To Peter and Andrew he had said, " Follow me," ^\ 
and they forsook all and followed him. Our Lord called James and 
John, we may suppose, with the words, " Follow me ;" " and they 
immediately left the ship and their father, and followed him." * * Philip 
and Matthew heard the same gracious words, and needed not a second 
invitation. But the young rich ruler whom Jesus loved refused to 
obey the voice of the divine Redeemer. True, he felt sorrowful, nay 
more, grieved, but still he went away. He longed to follow Jesus, and 
to obtain eternal life, but he loved his earthly treasures more than the 
Saviour or his own precious soul. He went away, and never again, 
in all probability, saw Jesus. Upon our Saviour remarking, after the 
young ruler had gone, how hard it was for a rich man, or one who 
trusted in riches, to enter the kingdom of God, Peter asked him what 



* Matt, xviii. 21, 22. f Matt. xix. 16. {Matt. xix. 18, 19. § Matt. xix. 20. 
|| Mark x. 21. ^[ Matt. iv. 19. * * Matt. iv. 22. 



3 i 4 THE APOSTLES OF JESUS. 

reward he and his companions should have who had forsaken all and 
followed him. Our Lord answered, " There is no man that hath left 
house, or brethren, or sisters, or father, or mother, or wife, or children, 
or lands, for my sake, and the gospels, but he shall receive a hun- 
dredfold now in this time, houses, and brethren, and sisters, and 
mothers, and children, and lands, with persecutions ; and in the w T orld 
to come eternal life." * " Verily I say unto you, that ye which have 
followed me, in the regeneration when the Son of man shall sit in the 
throne of his glory, ye also shall sit upon twelve thrones, judging the 
twelve tribes of Israel." f This promise Jesus repeated to his Apos- 
tles on the night of his betrayal. The promise made by Christ to his 
followers of temporal blessings in such abundance, must not be taken 
literally, it means that more, a hundredfold more, than houses, or 
brethren, or sisters, or fathers, or mothers, or wives, or children, or 
lands, should those who had forsaken all for his sake have in the peace 
of conscience, the fellowship with God, the communion with the saints, 
and the glorious an J blissful prospect of heaven which they should 
enjoy. The chief promise of our Saviour to his faithful followers 
relates to their future state, and by-and-by, in the day of regeneration, 
when God shall make all things new, and when Christ shall come with 
his holy angels, and shall sit in the throne of his glory, the Apostles 
shall be seated upon thrones "judging the twelve tribes of Israel," that 
is, the Jews. The Apostles will bear witness to the acceptance of the 
gospel, or its rejection, by the twelve tribes, and they will join in the 
justness of the sentence the Lord Jesus will then pronounce. Here 
is, doubtless, an honor spoken of to which other saints are not to be 
raised. Our Saviour evidently alludes to the custom of princes hav- 
ing their great men ranged around them as assessors or assistants, 
when they sit in judgment or council. 

In writing the life of Peter, so far as it is recorded in the sacred 
narrative, I must confine myself as much as possible to the events in 
which he is individually mentioned. But it must not be forgotten that, 
in doing this, I omit many, very many, deeply interesting scenes in 
which he, as one of the twelve, took a part. 



* Marl? x. 29. 30. j- Matt 



xix 28. 



SIMON PETER. 



315 



The time approached when Jesus would give his life a sacrifice for 
the sins of men. He made a solemn progress from Galilee to Jeru- 
salem ; and when his journey was near its end, he came to Bethphage 
and Bethany, at the Mount of Olives. When there he sent two of his 
disciples (supposed to have been Peter and John), " saying, Go ye into 
the village over against you ; in the which at your entering ye shall 
find a colt tied, whereon yet never man sat: loose him, and bring him 
hither. And if any man ask you, Why do ye loose him? thus shall ye 
say unto him, Because the Lord hath need of him. And they that 
were sent went their way, and found even as he said unto them. 
And as they were loosing the colt, the owners thereof said unto them. 
Why loose ye the colt? And they said, The Lord hath need of him. 
And they brought him to Jesus : and they cast their garments upon 
the colt, and they set Jesus there- 
on. And as he went, they spread 
their clothes in the way. And 
when he was come nigh, even 
now at the descent of the Mount 
of Olives, the whole multitude of 
the disciples began to rejoice and 
praise God with a loud voice for 
all the mighty works that they 
had seen ; saying, Blessed be the King that cometh in the name of 
the Lord : peace in heaven, and glory in the highest."* 

The sight of our Saviour entering Jerusalem amidst the hosannas 
of the multitude, and riding upon an ass, must have confirmed, in the 
minds of many wavering Jews, the fact that Jesus of Nazareth was 
indeed the long-looked-for Messiah. The Jews always understood 
that Zechariah, in the passage the Evangelists quote, meant the 
Messiah. It was customary for "he Hebrew rulers and princes to make 
use of asses, which in Eastern countries were much higher and more 
beautiful than those we are in the habit of seeing. Deborah, the 
prophetess of Israel, in her exquisite hymn of thanksgiving for the 




UNLEAVENED BREAD. 



*Lukexix. 30-38. 

16 



3io 



THE APOSTLES OF JESUS. 



deliverance of Israel from Jabin and Sisera, describes the chief gover- 
nors of Israel as riding on white asses. Jair "judged Israel twenty 
and two years, and he had thirty sons who rode on thirty ass colts. 1 '* 
Another judge we read of, Abdon, "had forty sons and thirty nephews 
that rode on threescore and ten ass colts."f But from the building 
of the temple after the Babylonian captivity to its destruction by Titus, 
no one but Jesus ever entered the gates of Jerusalem sitting upon an 
ass and attended by a multitude proclaiming him king. And yet the 
rulers of the city, with the priests and scribes, would not acknowledge 
the Messiah when he did come. Pride and envy made them willfully 
blind ; and instead of welcoming their long-looked-for king when he 
at length appeared, as their prophets had said he should, they only 

"sought how they might kill 
him." % 

The humble village of Beth- 
any had the honor of affording 
a resting-place for our Saviour 
during the last few nights which 
preceded his arrest in Gethse- 
mane. The Mount of Olives 
lay between Jerusalem and 
Bethany, and the morning after Jesus had entered the city in 
triumph, saw him and his disciples passing over Olivet on their way 
to Jerusalem. Jesus, we read, "was hungry: and seeing a fig tree afar 
off having leaves, he came, if haply he might find anything thereon ; 
and when he came to it, he found nothing but leaves ; for the time of 
figs was not yet. And Jesus answered and said unto it, No man eat 
fruit of thee hereafter for ever. And his disciples heard it."§ On the 
following morning, as they passed by the same spot, " they saw the 
fig tree dried up from the roots. And Peter, calling to remembrance, 
saith unto him, Master, behold, the fig tree which thou cursedst is 
withered away."| When you have read the words "the time of figs 




FIGS. 



* Judges x. 3, 4. 
§ Mark xi. 12-14. 



f Judges xii. 14. 
[\ Mark xi. 20, 21. 



\ Luke xxii. 2. 



SIMON PETER. 317 

was not yet," you will have supposed that they mean it was not the 
season for figs to be on the tree, and may have wondered why Jesus 
was disappointed at not finding any fruit. The expression means, that 
it was not the time for the in-gathering of figs, and as the fig tree 
forms its early fruit as soon as its leaves, and the time of gathering 
the fruit had not arrived, there being no fruit on the tree was an evi- 
dent proof that it was barren. Whatever the season might have been, 
our Lord had reason to expect to find fruit ripe or unripe on the tree, 
as it is the nature of the fig tree in a favorable climate to be always 
bearing, and while one fig is ripe another is green. But this tree had 
no fruit of any description upon it. Our Saviour consequently cursed 
it, and the tree immediately withered away. This was a parable 
performed. Jesus wished his disciples to understand the fig tree as a 
significant symbol of the Jewish nation, which had then but a formal 
profession of religion, possessing the leaves but not the fruits of holi- 
ness, and that like the fig tree it should be suddenly cursed and rooted 
out. Peter did not live to see the fulfillment of the prophecy, but one 
at least of his companions did. 

Three days after his public entry into Jerusalem, Jesus told Peter 
and John to go into the city, and they would meet a man carrying a 
pitcher of water. They were to follow him, and if he went into a house, 
they were to go in also, and say to the master of the house, "Where 
is the guestchamber, where I shall eat the Passover with my dis- 
ciples?"* The guestchamber was a room set apart for company. 
Apartments in Jerusalem were not, at the season of the Passover (when 
the city would be crowded with strangers from all parts), to be let, but 
were at the service of any who wished to partake of the feast Peter 
and John did as our Lord directed them. They went into the city ; 
met a man carrying a pitcher of water; saw him go into a house, and 
followed him ; delivered the message of Jesus to the master, who 
showed them the guestchamber furnished and prepared. There they 
made ready the Passover. In the evening Jesus, with his twelve 
Apostles, sat down to eat the Passover. What a solemn meeting! 

*Mark xiv. 14. 



3i3 



THE APOSTLES OF JESUS. 



Jesus knew that before the next evening he would be in paradise ; but 
his poor disciples would be scattered and frightened as sheep having 
lost their shepherd. The feast of the Passover, you will remember, 
was a festival kept in commemoration of the departure of the Israelites 
out of Egypt, and took its name from the destroying angel passing 
over the houses of the Israelites, when the first-born of the Egyptians 
were slain. The feast consisted of a lamb, roasted, which was eaten 
with bitter herbs. These bitter herbs were dipped into a sauce called 
charoseth, which was composed of dates, figs, or raisins, beaten into a 
pulp, and then mixed with vinegar and other ingredients to the con- 
sistency of thick mustard. 
This sauce was a memorial of 
the clay with which the Israel- 
ites made bricks in Egypt, and 
the herbs of the bitter trials 
they there endured. The 
guests at the feast of the 
Passover also dipped the 
unleavened bread in the cha- 
roseth and then ate it. It is 
supposed that it was in this 
sauce that Christ dipped the 
sop which he gave to Judas. 
The Jews observed the fol- 
lowing ceremonies at their solemn feasts: When the party who 
were to partake of the feast met they were first to salute each 
other either with a bow or such words as, " Peace be unto thee," 
or by kissing one another. Paul calls the last mode of salutation 
a "holy kiss,"* and Peter "a kiss of charity," f or love. The 
next ceremony was washing the feet. This was only done once, ex- 
cepting at the feast of the Passover, when the feet were washed both 
before and after the feast. This office was performed by servants and 
the meanest of the family. Indeed, the very vessels which had been 




AN EASTERN DINING-ROOM. 






* i Cor. xvi. 



20. 



f i Peter v. 14. 



SIMON PETER. 319 

used for the purpose were considered vile. They were called wash- 
pots. The Psalmist wishing to show his contempt for the Moabites, 
said, " Moab is my wash-pot," * which means that he would reduce that 
people to the vilest servitude. After the feet were washed, oil was 
poured upon them and upon the heads of the guests. When these 
preparatory ceremonies were over, the guests arranged themselves in a 
reclining posture round the table. The master of the house then took 
a cup of wine in his right hand and blessed it, using these words, 
" Blessed be thou, O Lord our God, the King of all the world, which 
createst the fruit of the vine." After saying this he tasted the wine, 
and from him it was passed round the table. The master then took a 
piece of bread, which was lightly cut, but not through, so that it could 
be easily broken, and holding it in both his hands he consecrated it, 
using these words, " Blessed be thou, O Lord our God, the King of the 
world, which bringeth forth bread out of the earth." He then broke it 
in pieces, and gave to each guest a morsel. The bread and wine 
having been partaken of, the guests with the master of the house began 
to eat the paschal lamb. When they were satisfied they gave thanks 
in the following manner: The master took a cup of wine in both his 
hands and said, " Let us bless him who hath fed us with his own, and 
of whose goodness we live." Then all the guests answered, " Blessed 
be he of whose meat we have eaten, and of whose goodness we live." 
The master then added a long prayer, after which the guests said to 
themselves in a soft, low voice, " Fear ye the Lord, all ye his holy 
ones, because there is no penury to those that fear him ; the young 
lions do want and suffer hunger, but those who seek the Lord want 
no good thing." j* The master then blessed the cup, using the same 
words he did at the beginning of the feast, and after drinking a 
little of the wine passed it round the table. This is believed to 
have been the cup our Saviour used when instituting the holy 
sacrament. They then concluded by singing the great hallel or hymn 
of praise, the words of which you will find in the hundred and 
fifteenth and three following psalms. 

* Ps. lx. 8. f Ps. xxxiv. 9, 10. 



320 



THE APOSTLE'S OF JESUS. 



You will, I think, after reading this account of the feast of the Pass- 
over, better understand the transactions of our Lord and his disciples 
at " the last supper." We read that after Jesus had sat down with the 
twelve Apostles " he said unto them, With desire I have desired to eat 
this Passover with you before I suffer ; for I say unto you, I will not 
any more eat thereof until it be fulfilled in the kingdom of God. And 
he took the cup, and gave thanks and said, Take this, and divide it 
among yourselves ; for I say unto you, I will not drink of the fruit of 
the vine, until the kingdom of God shall come. And he took bread, 
and gave thanks, and brake it, and gave unto them, saying, This is my 

body which is given 
for you ; this do in 
remembrance of me. 
Likewise also the 
cup after supper, 
saying, This cup is 
the New Testament 
in my blood, which 
is shed for you."* 
Jesus did not, as 
you will have ob- 
served, when he 
instituted the sac- 
rament of his most 
blessed body and 
blood, appoint a new rite, but appropriated an old one to answer a 
new purpose. His followers were no longer to eat the consecrated 
bread and drink the consecrated wine in remembrance of the deliver- 
ance of their forefathers out of Egypt, but in remembrance of their 
dear Master, who, by dying for them delivered them from spiritual 
bondage, a bondage far worse than the Egyptian one. The feast of 
the Passover was restricted to Jews, but all Christians, whether Jews 
or Gentiles, may partake of the gospel feast. Jesus invites all his dis- 




AN EASTERN FEAST. 



* Luke xxii. 15-20. 



SIMON PE TER. 32 1 

ciples to come to the holy supper. Can it be possible that any of 
them refuse so gracious an invitation ? Alas, it is often too true that 
it is unheeded. In vain is the feast provided. The messengers of 
Christ point to the bread and wine, and remind their flocks of all the 
touching scenes connected with their Saviour's almost dying command, 
"This do in remembrance of me." They are eloquent in a cause of 
such vital importance to the souls of their hearers ; and what is the 
result? Many, very many, as soon as the pleaders are silent, turn their 
backs upon the sacred feast, as though it were an idle tale they had 
been listening to. 

Toward the end of the paschal supper, Jesus arose and took off his 
outer garment. This piece of dress was long, and would be in the 
way when the bearer wanted to do any work. Our Lord then poured 
some water into a basin, and began to wash his disciples' feet. He 
wished to set them an example of love and humility, telling them that 
they ought to wash one another's feet, or, in other words, be willing to 
assist each other in any way, however humble the task might be. 
When he came to Peter, the Apostle said in astonishment, "Lord, dost 
thou wash my feet?"* How characteristic of the impetuous Peter was 
this question. He loved and revered his Divine Master, and felt his 
own unworthiness too much to allow Jesus to perform such a menial 
office for him. But our Lord, in order to remove his scruples, said, 
"What I do thou knowest not now; but thou shalt know hereafter."! 
Peter ought at once, after hearing this, to have allowed Jesus to pro- 
ceed with the ceremony, as our Saviour plainly intimated that there 
was a hidden meaning in what he wished to do. But Peter was 
obstinate in his refusal, and said, " Thou shalt never wash my feet," 
Jesus answered him, "If I wash thee not, thou hast no part with me."J 
This was an awful threat, but light at once dawned upon Peter's mind. 
"If I wash thee not," that is, unless thou art washed in my blood and 
renewed by my spirit, represented by my washing thy feet, "thou hast 
no part with me." Peter at once "saith unto him, Lord, not my feet 
only, but also my hands and my head."§ He would rather be washed 

* John xiii. 6. f John xiii. 7. J John xiii. 8. § John xiii. 9. 



322 



THE APOSTLES OF JESUS. 



all over than not to belong to the Saviour. " Jesus saith unto him, 
He that is washed needeth not save to wash his feet, but is clean every 
whit." * In consequence of it being the custom for the people of the 
East in our Lord's time to go abroad barefoot or with thin sandals, the 
feet required to be washed much more frequently than other parts of 
the body. So a pardoned sinner, though pardoned completely, has 
still pollutions daily contracted to be daily washed away. 

When Jesus had sat down again, he told his Apostles that one of 
them should betray him. The disciples looked at each other, wonder- 
ing which of them could do such a wicked deed. They were very 
much grieved, and each began to say, " Lord, is it I ? " *}* " Now, there 
was leaning on Jesus' bosom one of his disciples, whom Jesus loved. 

Simon Peter therefore beck- 




mm 



ROMANS AT TABLE IN TIME OF PAUL. 



oned to him, that he should 
ask who it should be of whom 
he spake. He then, lying on 
Jesus' breast, saith unto him, 
Lord, w r ho is it ? Jesus an- 
swered, He it is, to whom I 
shall give a sop, when I have 
dipped it. And when he had 
dipped the sop, he gave it to 
Judas Iscariot." J The traitor very shortly after this left the room, 
and then Jesus told his disciples that he would before long leave 
them. Peter asked him where he was going to ? Our Lord said, 
"Whither I go thou canst not follow me now; but thou shalt 
follow me afterwards." § Peter would remember these words when he 
was, like Jesus, fastened to the cross. But, not knowing his future fate, 
he said, "Lord, why cannot I follow thee now? I will lay down my 
life for thy sake." Jesus answered him, with a countenance and 
voice more expressive of pity than severity, " Wilt thou lay down thy 
life for my sake?"** As much as though our Lord had said, Ah, 



* John xiii. 10. 
§ John xiii. 36. 



■j" Matt. xxvi. 22. 
|| John xiii. 37. 



J John xiii. 23-26. 
* * John xiii. 38. 



SIMON PETER. j-3 

f>eter, this is sooner said than done. Life is not so readily parted 
with. You trembled upon the water ; and beginning to sink, you cried 
out, " Lord, save me." * Be not so confident now. " Verily, verily, 
[ say unto thee, The cock shall not crow, till thou hast denied me 
thrice." f Peter had too much confidence in his own strength, so, not- 
withstanding what Jesus had said, he declared, that though he should 
die with him, he would not deny him. " Although all shall be offended, 
yet will not I," % he said. He doubted the faith and courage of other 1 ., 
but had no doubt about his own. 

The paschal hymn having been sung by our Saviour and the eleven 
Apostles, they all went to the Mount of Olives, where Jesus, with many 
sweet words, comforted and instructed his sorrowing disciples; and 
after offering up a fervent prayer for them, " he went forth with his 
disciples over the brook Cedron."§ "And they came to a place 
which was named Gethsemane : and he saith to his disciples, Sit 
ye here, while I shall pray. And he taketh with him Peter and 
James and John, and began to be sore amazed, and to be very 
heavy." || And now our Saviour suffered that bitter agony which 
caused him to sweat " as it were great drops of blood falling down to 
the ground."** He was taking upon himself the sins of mankind. 
He knew he was going to be sacrificed, to suffer a slow and most 
painful death, and he prayed that if it were possible the cup of sorrow 
might pass from him ; but at the same time added, " Not my will, but 
thine be done." f -j- Oh, whenever we think of Jesus on that dreadful 
night, kneeling in agony on the ground, how must we hate sin ! 
When you are tempted to sin, rather than submit to any evil, think of 
Jesus in the garden— 

" Go to dark Gethsemane, 
Ye that feel the tempter's power," 

And Jesus, who is now reigning in all his glorious majesty in heaven, 
will send the Holy Spirit to comfort and strengthen you. 

While Jesus was passing through such dreadful sufferings, his wearied 

* Matt. xiv. 30. f John xiii. 38. J Mark xiv. 29. §John xviii. 1. 

|| Mark xiv. 32, 33. * * Luke xxii. 44. f f Luke xxii. 42. 
20 L 



324 



THE APOSTLES OF JESUS. 



disciples had fallen asleep. Our Lord went to them and said to Peter 
"Simon, sleepest thou? couldest thou not watch one hour? Watch 
ye and pray, lest ye enter into temptation. The spirit truly is ready, 
but the flesh is weak. And again he went away, and prayed, and 
spake the same words. And when he returned, he found them asleep 
again (for their eyes were heavy), neither wist they what to answer 
him. And he cometh the third time, and saith unto them, Sleep on 




POTTERS FIELD, OR FIELD OF BLOOD. 



now, and take your rest; it is enough, the hour is come; behold, the 
Son of man is betrayed into the hands of sinners. Rise up, let us go; 
lo, he that betrayeth me is at hand."* We can easily suppose how 
Peter, James, and John would start to their feet. But we can scarcely 
imagine their surprise and horror when they saw Judas leading armed 



* Mark xiv. 37-42. 



SIMON PETER. 325 

soldiers to the spot where their dear Master was standing. A servant 
of the high priest, named Malchus, tried to take hold of Jesus. Peter 
was so indignant that he struck Malchus with his sword, possibly 
intending to kill him, but he only cut off his ear. Our Lord reproved 
Peter for using his sword, and touching the ear of Malchus he healed 
him. The disciples fled. Peter, however, summoned resolution to 
return and follow Jesus and his captors, though afar off. The Saviour 
was taken to the palace of Caiaphas the high priest, where he was to 
be tried by his cruel judges. Another disciple (supposed to have been 
John) also followed Jesus, and went with him into the palace. Peter 
we find, stood outside, and could not gain admittance until the other 
disciple, who was known unto the high priest, " spake unto her that 
kept the door, and brought in Peter." * A favor, doubtless, Peter 
thought it, to be allowed to enter the palace. Alas ! what misery and 
self-reproach he would have escaped if he had remained shivering in 
the cold without. " And when they had kindled a fire in the midst of 
the hall, and were set down together, Peter sat down among them. 
But a certain maid beheld him as he sat by the fire, and earnestly looked 
upon him, and said, This man was also with him. And he denied him, 
saying, Woman, I know him not. And after a little while another saw 
him, and said, Thou art also of them. And Peter said, Man, I am not. 
And about the space of one hour after another confidently affirmed, 
saying, Of a truth this fellow also was with him: for he is a Galilean. 
And Peter said, Man, I know not what thou sayest. And immediately, 
while he yet spake, the cock crew. And the Lord turned, and looked 
upon Peter. And Peter remembered the word of the Lord, how he 
had said unto him, Before the cock crow, thou shalt deny me thrice. 
And Peter went out and wept bitterly." f The glance of Jesus had 
pierced his heart. And well might he weep ! He, a disciple, an 
apostle, and a special favorite, had denied his beloved Master, his Sa- 
viour and Redeemer. Peter shed tears of true penitence. He remem- 
bered how, a few hours before, when Jesus told him he had prayed for 
him that his faith might not fail, he had declared that he was ready to 

*Johnxviii. 16. f Luke xxii. 55-62. 






326 THE APOSTLES Ob JESUS. 

go with his dear Lord to prison and to death, and how, when the time 
of trial came, he had bent as a reed in the wind. His faith was 
assaulted, it gave way, but it did not utterly fail. He repented, and 
became again the faithful and affectionate disciple he was before. 
With the remembrance of his fall, which lasted through his life, Peter 
never forgot the Saviours injunction, "When thou art converted, 
strengthen thy brethren." * By his faithfulness, his preaching, his 
courage, his love, his devotion, his zeal, his firmness, his patience, his 
humility, and, lastly, by his cheerfully submitting to death on the cross, 
Peter strengthened his brethren. • 

After his fall and repentance we hear nothing more of Peter till the 
resurrection morn. The holy women who had gone to the sepulchre 
with spices to anoint the body of Jesus, saw an angel, who said unto 
them, " Go your way, tell his disciples and Peter that he goeth before 
you into Galilee, there shall ye see him as he said unto you."f Why 
was Peter specially mentioned ? That he might be comforted by the 
assurance that his dear Master had forgiven him and still regarded 
him with favor as one of his chosen ones. How Peter spent the 
hours which intervened between his denial and his meeting with the 
women, we know not. But most probably he was bowed down to 
the earth with grief, not only on account of the condemnation and 
death of his beloved Master, but also on account of his own baseness- 
Neither do we know where he went to when he left the palace of Caia- 
phas, but we may suppose that the gentle and affectionate John took 
his humbled and penitent brother to his own home, for we find these 
two disciples running together to the sepulchre after Mary Magdalene 
had told them that the body of Jesus was gone. " And the other 
disciple did outrun Peter, and came first to the sepulchre. And he, 
stooping down, and looking in, saw the linen clothes lying; yet went 
he not in. Then cometh Simon Peter, following him, and went into 
the sepulchre, and seeth the linen clothes lie, and the napkin, that 
was about his head, not lying with the linen clothes, but wrapped 
together in a place by itself. Then went in also that other disciple, 

* Luke xxii. 32. -\ Mark xvi. 7. 



SIMON PETER. 327 

which came first to the sepulchre, and he saw, and believed." * They 
believed that the body had, as Mary Magdalene had told them, been 
taken away. They did not believe that Christ had risen, and yet they 
could scarcely have supposed that the grave-clothes of Jesus would 
have been left in such order had the body been stolen ; fear and haste 
would have caused the riflers of the tomb to leave all behind them in 
confusion. Before that day drew to its close, Jesus appeared to Peter 
when he was alone, but what passed between the risen Saviour and 
his penitent Apostle we are not informed. 

I cannot tell you exactly how long it was after the resurrection that 
Peter and the disciples saw Jesus by appointment in Galilee ; but 
certainly it was more than eight days, for it was after eight days that 
our Lord appeared to the Apostles in a room in Jerusalem, when 
Thomas was with them, and this occurred before the meeting in Galilee. 
This meeting is generally believed to have taken place on Mount 
Tabor, and it is supposed that many disciples besides the Apostles 
saw Jesus on the mountain; indeed, it is thought by some that this 
was the occasion Paul speaks of when he tells the Corinthians that 
Jesus "was seen of above five hundred brethren at once." f St. Mat- 
thew says, " And when they saw him, they worshipped him ; but some 
doubted."^ It is conjectured that the reason why some doubted was 
because they were at a greater distance from Jesus than others, and 
could not as distinctly see him. 

Once again we find Peter on the sea of Galilee engaged in his old 
trade of fishing. Several of the Apostles were with him. All night 
long they toiled, and caught nothing. " But when the morning was 
now come, Jesus stood on the shore ; but the disciples knew not that 
it was Jesus. Then Jesus saith unto them, Children, have ye any 
meat ? They answered him, No. And he said unto them, Cast the net 
on the right side of the ship, and ye shall find. They cast therefore, 
and now they were not able to draw it for the multitude of fishes. 
Therefore that disciple whom Jesus loved saith unto Peter, It is the 
Lord. Now, when Simon Peter heard that it was the Lord, he girt 

* John xx. 4-8. fi Cor. xv. 6. J Matt, xxviii. 17. 



328 



THE APOSTLES OF JESUS. 



his fisher's coat unto him, (for he was naked,) and did cast himself 
into the sea." * Peter's impatience and eagerness would not let him 
wait till the ship neared the shore. The expression " he was naked " 
means that he had only his under dress on, which was a close-fitting 
garment. The people of the East wore over the tunic, or under gar- 
ment, a loose square piece of cloth, which they girded about their 
waists in time of work or action. When they had not this tipper 




"WHEN THE MORNING WAS NOW COME, JESUS STOOD ON THE SHORE." 

garment on they were spoken of as being naked. David, we read, 
danced before the ark uncovered or naked, which means he only wore 
his tunic when he danced, and that he had put off his royal robes. 

Regardless of the wet and cold, the devoted Apostle waded through 
the water to Jesus, and we can imagine him with feelings of rapture, 



* John xxi. 4-7. 



SIMON PETER. 329 

love, and reverence, prostrating himself before his Saviour on the 
beach. In the meantime the other disciples reached the shore in a 
little ship, dragging the net with fishes. When they landed they saw 
a fire of coals, " and fish laid thereon and bread," * — no doubt miracu- 
lously provided. Jesus told them to bring the fish they had caught 
The ever-ready and active Peter " went up, and drew the net to land 
full of great fishes, an hundred and fifty and three : and for all there 
were so many, yet was not the net broken. Jesus saith unto them, 
Come and dine." f " So when they had dined, Jesus saith to Simon 
Peter, Simon, son of Jonas, lovest thou me more than these? He 
saith unto him, Yea, Lord ; thou knowest that I love thee. He saith 
unto him, Feed my lambs." J Peter did not now presume to say 
that he loved Jesus more than the other Apostles did, but appealed to 
our Lord's divine knowledge of his heart. " Lord, thou knowest 
that I love thee." Blessed Peter, who feared not the all-searching eye 
of his Saviour, but could appeal to his Omniscience to confirm the 
truth of his sincerity. Three times did our Saviour ask him the same 
question, thus reminding Peter of his threefold denial of him. Each 
time Jesus received the same answer. No wonder Peter was grieved. 
But in order that he might know that he was forgiven, and that 
Jesus had again confidence in him, our Lord three times commanded 
him to feed his flock. He was to instruct and guide all of Christ's 
fold. To feed the lambs, by giving them the sincere milk of the word, 
by comforting the feeble-minded, and supporting the weak. The 
sheep, by leading them to the rich pastures of God's word and ordi- 
nances, and encouraging them to grow in grace and in the knowledge 
of their Lord and Saviour Jesus Christ. This commission had beer 
given, in other words, to all the Apostles, and Peter only received i* 
now from the lips of Jesus that he might know he was fully restored 
to his former position. Our Lord again foretold to Peter the mode 
of his death. " Verily, verily, I say unto thee, When thou wast young, 
thou girdest thyself, and walkedst whither thou wouldest : but when thou 
shalt be old, thou shalt stretch forth thy hands, and another shall gird 



* John xxi. 9. \ John xxi. 11-13. J John xxi. 15. 



33^ 



THE APOSTLES OF JESUS. 



thee, and carry thee whither thou wouldest not This spake he, signi^ 
fying by what death he should glorify God. And when he had spoken 
this, he saith unto him, Follow me." * Two years before had Peter, as 
now, stood on the shore of Galilee, with his fishing net miraculously 
filled with fishes, and listening to the gracious words, " Follow me." 
Where to, Lord ? might the poor fisherman have asked. To where 
poverty, sickness, ignorance, and vice dwell ; to the solitude of the 




THE RIVER JORDAN. 

barren wilderness and the lonely mountain, to prison, and to Calvary, 
would be the reply. " Follow me," said the risen Saviour. How ? 
might the Apostle have asked. By walking in the paths of active 
obedience, by obeying my precepts, by imitating my example. Follow 
me to the cross, from whence thou shalt follow me to my glorious 
home above, and there occupy the throne awaiting thee. 

* John xxi. 1 8, 19* 



SIMON PETER. 331 

The prospect of suffering even unto death for Christ's sake did not 
now, it appears, alarm the so lately cowardly Apostle, for Peter, imme- 
diately after hearing the prediction of his martyrdom, only betrayed 
anxiety to know what would befall his companion, John. "Then 
Peter, turning about, seeth the disciple whom Jesus loved following ; 
which also leaned on his breast at supper, and said, Lord, which is he 
that betrayeth thee ? Peter seeing him saith to Jesus, Lord, and what 
shall this man do ? Jesus saith unto him, If I will that he tarry till I 
come, what is that to thee ? Follow thou me." * Our Saviour mildly 
rebuked Peter's curiosity ; he would have him know that what might 
happen to John was no concern of his, and that he would have enough 
to do if he attended to his own duty. 

We are not told how long Jesus remained with the Apostles on the 
shore of Galilee. But it is evident that Peter and his companions did 
not pursue their trade of fishing, for we next find the eleven with our 
Saviour near Jerusalem. And Jesus " led them out as far as to 
Bethany, and he lifted up his hands, and blessed them. And it came 
to pass, while he blessed them, he was parted from them, and carried 
up into heaven."f " And while they looked steadfastly toward heaven 
as he went up, behold, two men stood by them in white apparel ; which 
also said, Ye men of Galilee, why stand ye gazing up into heaven ? 
this same Jesus, which is taken up from you into heaven, shall so come 
in like manner as ye have seen him go into heaven." \ These angels 
were mercifully sent to the Apostles to instruct and console them at a 
moment when they would naturally be keenly feeling their desolate 
condition. They were not only consoled, but cheered, for St. Luke at 
the close of his Gospel tells us that " they returned to Jerusalem with 
great joy." § 

The Apostles remained at Jerusalem according to the command of 
Jesus until the descent of the Holy Ghost upon them. They and 
many of the disciples met in an upper room where they "all continued 
with one accord in prayer and supplication, with the women, and Mary 
the mother of Jesus, and with his brethren. And in those days Peter 



*johnxxi. 20-22. fLukexxiv. 50, 51. J Acts, i. 10, ix. § Luke xxiv. 52, 
17 



332 



THE APOSTLES OF JESUS, 



stood up in the midst of the disciples," * and addressed them on the 
subject of electing an Apostle in the place of the traitor Judas. 

When the Apostles had received the gift of the Holy Ghost and had 
begun to speak many languages, the people said they had been taking 
too much wine. Peter boldly defended himself and his friends, and 
spoke with such power that three thousand of his listeners became 
Christians. Before multitudes, Peter now gloried in being a follower 
of Christ 

The first miracle recorded as having been performed by the Apostles 
after the conversion of the three thousand was the healing of the 
crippled beggar. St. Luke (who wrote the Acts of the Apostles) gives 

the following account of it: — "Now 
Peter and John went up together 
into the temple at the hour of prayer, 
being the ninth hour. And a certain 
man lame from his mother's womb 
was carried, whom they laid daily at 
the gate of the temple which is called 
Beautiful, to ask alms of them that 
entered into the temple ; who seeing 
Peter and John about to go into the 
temple asked an alms. And Peter, 
fastening his eyes upon him with 
John, said, Look on us. And he 
gave heed untd them, expecting to receive something of them. 
Then Peter said, Silver and gold have I none ; but such as I 
Kave give I thee : In the name of Jesus Christ of Nazareth, rise 
ip and walk. And he took him by the right hand, and lifted 
him up : and immediately his feet and ankle bones received 
strength. And he leaping up stood, and walked, and entered 
with them into the temple, walking, and leaping, and praising 
God. And all the people saw him walking and praising God : 
and they knew that it was he which sat for alms at the Beautiful gate 




THE BEAUTIFUL GATE. 



*Actsi. 14, 15. 



SIMON PETER. 



333 



of the temple: and they were filled with wonder and amazement at 
that which had happened unto him. And as the lame man which 
was healed held Peter and John, all the people ran together unto them 
in the porch that is called Solomon's, greatly wondering." * No marvel 
that this miracle made so great a sensation. Daily for some time 
perhaps for many years, had the worshippers at the temple been in 
the habit of seeing this poor man, and listening to his piteous tale 
And now at the name of Jesus Christ his distorted limbs had become 
straight and his ankle bones had received strength, and he who had 
from his birth, a period 
of forty years, been a 
helpless cripple, now 
walked. Those who 
have been always bless- 
ed with the use of their 
limbs can scarcely im- 
agine the gratitude and 
joy of this poor man, 
when as if testing the 
new power just given to 
him he went into the 
temple "walking, and 
leaping." Often per- 
haps had he seen the 
blessed Jesus enter the 

temple through the Beautiful gate, and often perhaps his outstretched 
hand had almost touched the hem of the Saviour's garment; and 
though his body had not been made whole, his soul may have felt 
the influence of the Divine presence ; and when Peter said, " In the 
name of Jesus Christ of Nazareth, rise up and walk," he was prepared 
to acknowledge him by whose power he obeyed the command. 

The address of Peter to the astonished multitude you will find in 
the third chapter of the Acts. Who can read it without being struck 




SEA OF GALILEE. 



* Acts iii. I-IJU 



334 THE APOSTLES OF JESUS. 

with the boldness and courage of the once timid Apostle? He spoke 
to a vast assembly, to many who only a few weeks before had joined 
in the cry, " Crucify him, crucify him,"* and who hated and despised 
the very name of Jesus of Nazareth. These the dauntless Apostle 
accused of being murderers, of having killed the Prince of Life. He 
then told them that it was through faith in Jesus that the man whom 
they both saw and knew had been made strong. With irresistible 
arguments he exhorted them to repent. The result was that very 
many became Christians, and that the company of believers now 
numbered five thousand men. But the priests and Sadducees, though 
strongly opposed to each other in their religious belief, united in their 
opposition to the Apostles. Peter and John were seized and put 
into prison. On the morrow they were brought before the rulers, 
elders, and scribes, " and when they had set them in the midst, they 
asked, By what power, or by what name, have ye done this ? " f Peter 
was filled with the Holy Ghost, who both strengthened and instructed 
him. The words of Jesus never fail. He had told his disciples that 
they should be brought before kings and rulers for his sake, and that 
he would give them a mouth and wisdom which all their adversaries 
should not be able to gainsay nor resist. With inspired words Peter 
answered his judges. He told them the simple truth, and the priests, 
elders, and scribes could say nothing against it. They were at a loss 
to know what to do, so they ordered all to leave the council-chamber 
while they consulted together. They agreed to threaten Peter and 
John and then let them go. " And they called them, and commanded 
them not to speak at all nor teach in the name of Jesus. But Peter 
and John answered and said unto them, Whether it be right in the 
sight of God to hearken unto you more than unto God, judge ye. 
For we cannot but speak the things which we have seen and heard. 
So when they had further threatened them, they let them go, finding 
nothing how they might punish them, because of the people ; for all 
men glorified God for that which was done." J "And being let go, 
they went to their own company, and reported all that the chief priests 

*Lukexxiii. 21. f Acts iv. 7. J Acts iv. 18-21. 



SIMON PETER. 



335 



and elders had said unto them. And when they heard that, they lifted 
up their voice to God with one accord, and said, Lord, thou art God, 
which hast made heaven, and earth, and the sea, and all that in them 
is ; who by the mouth of thy servant David hast said, Why did the 
heathen rage, and the people imagine vain things? The kings of the 
earth stood up, and the rulers were gathered together against the Lord, 
and against his Christ. For of a truth against thy holy child Jesus, 
whom thou hast anointed, both Herod, and Pontius Pilate, with the 
Gentiles, and the people of Israel, were gathered together, for to 
do whatsoever thy hand and thy counsel determined before to be 
done. And now, 
Lord, behold their 
threatenings : and 
grant unto thy ser- 
vants, that with all 
boldness they may 
speak thy word, by 
stretching forth thine 
hand to heal ; and that 
signs and wonders 
may be done by the 
name of thy holy child 
Jesus. And when they 
had prayed, the place 
was shaken where 

they were assembled together ; and they were all filled with the Holy 
Ghost."* Oh, what a thrilling scene this must have been! Where 
it took place we do not exactly know, but most probably the same 
upper room in which the band of believers met after the ascension 
was still the meeting-place of the followers of the crucified One. 
We can imagine with what consternation the disciples heard of the 
arrest of Peter and John, and how they would immediately convene 
together, and with prayer and supplication entreat the Lord to 




VALLEY OF JEZREEL. 



* Acts iv. 23-31. 



336 THE APOSTLES OF JESUS. 

protect his servants. Their prayers were answered. Peter and 
John, unfettered and free, joined them. The two Apostles soon told 
their story, and then the whole assembly lifted up their voices to God. 
We would gladly know whose voices joined in that fervent prayer. 
We are not told, but we may reasonably suppose, that in addition to 
the Apostles, most if not all the seventy disciples were of the com- 
pany. Salome, the mother of John, was perhaps there, and the other 
devoted women who had followed Jesus from Galilee. And possibly 
the mother of Jesus, who had trembled for the safety of her only 
earthly protector, now lifted up her voice in prayer and praise with 
the rest; and perhaps Lazarus and his sisters were there, and 
many whom Jesus had healed of their infirmities ; and possibly some 
of the mothers who had taken their little ones to the Saviour to be 
blessed by him formed part of the company. Far above the noisy 
city, far above the loftiest pinnacle of the temple, their voices rose. In 
heaven their prayer was heard. " The place was shaken where they 
were assembled together ; and they were all filled with the Holy 
Ghost." 

We now come to a very, very sad story. The followers of Jesus 
increased rapidly, and the majority of them being poor, "as many as 
were possessors of lands or houses sold them, and brought the prices of 
the things that were sold, and laid them down at the Apostles' feet : and 
distribution was made unto every man according as he had need."* 
There were among the believers a man and his wife named Ananias 
and Sapphira, who, though professing to be disciples, had not the grace 
of God in their hearts. They had landed possessions, which they sold 
avowedly for the same purpose as the rest, not wishing to appear 
behind their companions in zeal and benevolence. But they were not 
willing to part with all their money ; so they agreed between them- 
selves to give the Apostles only a portion of it. They were quite at 
liberty to do so if they chose, and as they had not faith enough to trust 
in the Lord providing for their future wants, they only acted with com- 
mon worldly prudence. Had they brought a part of the money, and 



* Acts iv. 34, 35. 



SIMON PETER. 



337 



said they willingly gave so much, all might have been well : they would 
but have had the reputation of not being wholly disinterested. Grace 
might ere long have been given them, and they would then have been 
both ready and willing, from the purest motives, to lend all they 
possessed to the Lord. But covetousness and vainglory tempted them 
to commit a fearful sin. They took part of the money to the Apostles, 
declaring it was all their estate had produced. One of the extraordi- 
nary gifts of the Holy Ghost was the power of discerning spirits, — 
that is, of seeing the inward purposes of men's hearts. Peter at this 
time possessed this power, so when 
Ananias laid the money at the 
Apostles' feet, " Peter said, Ananias, 
why hath Satan filled thine heart to 
lie to the Holy Ghost, and to keep 
back part of the price of the land ? 
While it remained, was it not thine 
own ? and after it was sold, was it 
not in thine own power? Why 
hast thou conceived this thine in 
thine heart? thou hast not lied unto 
men, but unto God. Ananias hear- 
ing these words fell down, and gave 
up the ghost : and great fear came 
on all them that heard these things. 
And the young men arose, wound 
him up, and carried him out, and 

buried him. And it was about the space of three hours after, 
when his wife, not knowing what was done, came in. And Peter 
answered unto her, Tell me whether ye sold the land for so much ? 
And she said, Yea, for so much. Then Peter said unto her, How is 
it that ye have agreed together to tempt the Spirit of the Lord ? 
behold, the feet of them which have buried thy husband are at the 
door, and shall carry thee out. Then fell she down straightway at his 
feet, and yielded up the ghost : and the young men came in, and 
found her dead, and, carrying her forth, buried her by her husband. 




ANANIAS AND SAPPHlRA. 



33^ THE APOSTLES OF JESUS. 

And great fear came upon all the church, and upon as many as 
heard these things." * 

The speedy and awful display of God's vengeance upon this guilty 
pair was necessary to prevent the intrusion of hypocrites into the 
society of the believers. The desired effect was produced, for very 
shortly after the account of this transaction we read the words, " and 
of the rest durst no man join himself to them."f Many hypocrites 
would doubtless have made an effort to join the disciples, from no 
other motive but the prospect of being maintained out of the believers' 
treasury. But with the terrible fate of Ananias and Sapphira before 
them, they dared not attempt to pollute the assembly of God's saints 
with their presence. Peter charged Ananias with having lied to the Holy 
Ghost, and directly afterwards says, " Thou hast not lied unto men, but 
unto God," thereby showing that the Holy Ghost is God. The youny 
men, we read, wound Ananias up and buried him. These last sad duties 
were also performed for Sapphira. In their graveclothes the corpses 
were wound, and, as is the custom still in hot eastern countries, were 
buried almost immediately after their souls had departed. m 

The judgment of the Almighty upon Ananias and Sapphira was 
immediately followed by numerous acts of mercy, as though to invite 
people to love Christianity, and so join the believers without fear. 
Many wonders were wrought by the Apostles, insomuch that the 
people " brought forth the sick into the streets, and laid them on beds 
and couches, that at the least the shadow of Peter passing by might 
overshadow some of them." J It is not said that his shadow cured 
the sick, neither are we told that it did not. But if God did make use 
of the shadow to display his power and goodness, there was nothing 
to marvel at, more than at the fact that the handkerchiefs and aprons 
which had touched Paul's body were used as instruments to cure 
diseases and cast out devils. Multitudes became believers. Then the 
high priest, an ungodly man, if not a Sadducee, rose, and they that 
were with him, and, seizing upon the Apostles, " put them in the com- 
mon prison. But the angel of the Lord by night opened the prison 

* Acts v. 3-T1. -j- \cts v. 13. . J Acts v. 15. 



SIMON PETER. 



339 



doors, and brought them forth." * The next morning the Apostles 
were found in the temple teaching the people. The high priest had 
them again seized, and they were brought before the Sanhedrim or 
chief council of the Jews. Peter and his companions boldly replied to 
the charge made against 
them, which so enraged 
their judges that the Apos- 
tles would have been put 
to death; but, by the ad- 
vice of one of the council 
(Gamaliel), they were only 
beaten, and commanded 
not to speak in the name 
of Jesus, and then set at 
liberty. " And they de- 
parted from the presence 
of the council, rejoicing 
that they were counted 
worthy to suffer shame for 
his name. And daily in 
the temple, and in every 
house, they ceased not to 
teach and preach Jesus 
Christ." f 

The Church now began 
to be much persecuted. 
The blood of the first 
martyr, Stephen, had been 
shed ; and Saul of Tarsus 
was imprisoning all he 

could lay hands upon who would not deny that Jesus of Nazareth 
was the Messiah. The believers were obliged to leave Jerusalem : 
they " were all scattered abroad throughout the regions of Judaea and 




THE HIGH PRIEST IN ROBES. 



* Acts v. 18, 19. 



f Acts v. 41,42, 



21 L, 



340 THE APOSTLES OF JESUS. 

Samaria, except the Apostles."* " Therefore they that were scattered 
abroad went everywhere preaching the word."-}* God brought good 
out of evil, for as the disciples were dispersed, so was the Gospel. 
Among those who went to Samaria was Philip — not the Apostle of 
that name, for he was with the other Apostles at Jerusalem, but Philip 
the deacon. About that time there was in Samaria a very wicked man 
called Simon, better known as Simon Magus or Simon the sorcerer, 
who so bewitched the people with his diabolical arts that they believed 
him to be a deity. But when Philip appeared among them and 
preached Jesus, and the Samaritans saw that unclean spirits obeyed 
his voice, and that those who were afflicted with diseases were healed 
by him, they believed what he taught " concerning the kingdom of 
God, and the name of Jesus Christ; they were baptized, both men and 
women." \ Simon Magus could not help believing like the rest, and 
he was likewise baptized. 

" When the Apostles which were at Jerusalem heard that Samaria 
had received the word of God, they sent unto them Peter and John: 
who, when they w T ere come down, prayed for them, that they might 
receive the Holy Ghost. (For as yet he was fallen upon none of 
them : only they were baptized in the name of the Lord Jesus.) Then 
laid they their hands on them, and they received the Holy Ghost. And 
when Simon saw that through laying on of the Apostles' hands the 
Holy Ghost was given, he offered them money, saying, Give me also 
this power, that on whomsoever I lay hands, he may receive the Holy 
Ghost." § Simon's greedy eyes at once saw the rich harvest in store 
for him, if he could only by laying on his hands endow men with mi- 
raculous powers. What would not even the nobles and princes of the 
land offer him for his services, besides the honor that would accrue 
to himself! Yes, avarice and pride would be abundantly gratified if 
Peter would sell him the gift of God. But Peter, with the greatest 
indignation, refused him his request. He felt the most thorough con- 
tempt for such a character, and, with his usual zeal, said, " Thy money 
perish with thee, because thou hast thought that the gift of God may 



* Act< fiii- i. f Acts viii. 4. | Acts viii. 12. § Acts viii. 14—19. 



SIMON PETER. 



341 



oe purchased with money. Thou hast neither part nor lot in this 
matter: for thy heart is not right in the sight of God."* Peter then 
exhorted Simon to repent, who besought the Apostle to pray for him, 
not that he (Simon) might repent, but that the judgment denounced 
upon him might be averted. There is no further notice of Simon 
Magus in the sacred writings, but ecclesiastical history speaks of him 
as the father of all heresy. To the end of his days, he remained in 
the bonds of iniquity. He was by birth a Samaritan, and, travelling 
into Egypt, there studied oriental philosophy. He returned to 
Samaria, eminently skilled in medicine, astrology, and other abstruse 
sciences. He made use of his knowledge to impose upon his country- 
men. He was the bitterest 
enemy to the Church. He 
allowed that Jesus was a divine 
person, but not equal to himself. 
" I am," he says, in one of his 
books, " the word of God ; I am 
the beauty of God; I am the 
Comforter ; I am the Almighty ; 
I am the whole essence of God." 
He taught the people not to 
trouble about doing what are 
called good works, and pretended 

that men could not be saved unless they offered to God abominable 
sacrifices. He is spoken of as the first of the false Christs our 
Saviour prophesied should rise up. 

Peter and John preached the gospel in Samaria, and then returned 
to Jerusalem. But, before following them there, I am tempted to 
linger with Philip, and dwell upon one of the most interesting scenes 
St. Luke has recorded in his Acts of the Apostles : " The angel of the 
Lord spake unto Philip, saying, Arise, and go toward the south, unto 
the way that goeth down from Jerusalem unto Gaza, which is desert 
And he arose and went." j* 




LYDDA. 



* Acts vii 



1. 20, 21 



f Acts viii. 26, 27. 



342 THE APOSTLES OF JESUS. 

" ' Twas silent all and dead, 

Beside the barren sea, 
Where Philip's steps were led, 

Led by a voice from thee — 
He rose and went, nor ask'd thee why, 
Nor stay'd to heave one faithless sigh." 

"And, behold, a man of Ethiopia, a eunuch of great authority 
under Candace queen of the Ethiopians, who had the charge of all her 
treasure, and had come to Jerusalem for to worship, was returning, and 
sitting in his chariot, read Esaias the prophet."* Ethiopia, now Abys- 
sinia and Nubia, was one of the great kingdoms of Africa, governed 
at the time of which we are reading by a queen. For long the queens 
of Ethiopia had been called Candace, as the kings of Egypt were 
called Pharaoh, and the emperors of Rome, Caesar. Now, the treas- 
urer of Candace had been converted to the Jewish faith, probably by 
Jews from Alexandria. This pious nobleman allowed neither the 
cares of his high office, nor the attractions of the court, nor the long 
and tedious journey of many hundred miles, to prevent him going up 
to Jerusalem to worship in its holy temple. Most probably, when 
there, he heard of the crucifixion of our Saviour, and of the super- 
natural occurrences which took place at his death. And he might 
have listened to the preaching, and have witnessed some of the mira- 
cles of the followers of him whom the priests, the scribes, and the 
elders had crucified. We can imagine this Ethiopian lord, in his 
chariot, entering Jerusalem, full of pious rapture at the sight of the 
glorious temple, and we can imagine him leaving the city on his return 
home, full of earnest thought about all he had heard and seen. The 
greatest treasure he possessed, the holy Scriptures, he had with him in 
his chariot. And as he rode, he " read Esaias the prophet. Then the 
Spirit said unto Philip, Go near, and join thyself to this chariot. And 
Philip ran thither to him, and heard him read the prophet Esaias." f 
The Ethiopian had approached the deserted Gaza, the forsaken city. 
Perhaps, as he was journeying from Africa to Jerusalem, he had, when 
passing the same spot, ordered his charioteer to stop, while he, with the 
'■ ■ — • — ■ — ■ — ^ 

*Actsviii. 27, 28. fActsviii. 28-30. 



SIMON PETER. 343 

sacred roll in his hand, climbed the mountain on which Gaza stood, 
and rambled among the desolate ruins so full of scriptural associations. 
But now, other thoughts filled his mind than those connected with the 
once mighty city. He was pondering over the words, " He was led as 
a sheep to the slaughter ; and like a lamb dumb before his shearer, se 
opened he not his mouth : in his humiliation his judgment was taken 
away ; and who shall declare his generation ? for his life is taken from 
the earth."* God's ever watchful eye was upon the Ethiopian. He 
saw the longing of his heart to know the truth, and satisfied it. Philip, 
under divine guidance, overtook the chariot, and, hearing the eunuch 
reading, said to him, " Understandest thou what thou readest ? And 
he said, How can I, except some man should guide me ? And he 
desired Philip that he would come up and sit with him." f The Ethio- 
pian then asked the Evangelist of whom the prophet spoke in the 
passage quoted above, " of himself, or of some other man ? Then 
Philip opened his mouth, and began at the same Scripture, and preached 
unto him Jesus. And as they went on their way, they came unto a 
certain water: and the eunuch said, See, here is water; what doth 
hinder me to be baptized ? And Philip said, If thou believest with 
all thine heart, thou mayest. And he answered and said, I believe 
that Jesus Christ is the Son of God. And he commanded the chariot 
to stand still : and they went down both into the water, both Philip 
and the eunuch ; and he baptized him. And when they were come up 
out of the water, the Spirit of the Lord caught away Philip, that the 
eunuch saw him no more : and he went on his way rejoicing. But 
Philip was found at Azotus." J The sudden and miraculous disap- 
pearance of Philip would naturally confirm the faith of the new con- 
vert, as it would show him that a messenger had indeed been sent by 
God to instruct and baptize him. Rejoicing, he returned to Candace's 
court, carrying with him that pearl of great price, with which all the 
treasures entrusted to his care were not worthy to be compared. He 
is not again mentioned in holy writ, but ecclesiastical history tells 
us that in his own country he preached Jesus, and suffered death for 

* Acts viii. 32, 33. fActs viii. 30, 31. J Acts viii. 34-40. 



344 THE APOSTLES OF JESUS. 

the cause he had espoused, and that the Church he established in 
Ethiopia flourished for several ages. 

With regard to Philip, after his miraculous removal from the Ethio- 
pian to Azotus, we read that " he preached in all the cities, till he came 
to Caesarea." * There, in all probability, he resided for the remainder 
of his life. Certain it is that he was living at Caesarea with his four 
inspired daughters twenty-six years after he had baptized the Ethio- 
pian. 

To return to Peter. After he and John had preached the gospel in 
many villages of the Samaritans they went back to Jerusalem. Hith- 
erto the number of the Apostles had been limited to twelve, but about 
this time another was added to their company. Saul of Tarsus was 
miraculously converted, and chosen by the Lord to be one of his Apos- 
tles. " Then had the churches rest throughout all Judaea, and Galilee, 
and Samaria, and were edified ; and walking in the fear of the Lord, 
and in the comfort of the Holy Ghost, were multiplied.""}* One great 
reason why the believers were suffered by their persecutors to have a 
little peace, was that political troubles at that time wholly occupied 
the mind of the Jewish nation, so that the followers of Christ could 
meet together without molestation. During the calm Peter traveled 
about visiting the brethren, first in one place, and then in another 
" He came down also to the saints which dwelt at Lydda. And there 
he found a certain man named ^Eneas, which had kept his bed 
eight years, and was sick of the palsy. And Peter said unto him, 
/Eneas, Jesus Christ maketh thee whole : arise, and make thy bed 
And he arose immediately.''^ Are we to suppose that ^Eneas had 
never for the period of eight years quitted his bed of suffering ? It is 
very possible that it was even so. Cases have occurred under our 
own notice in which invalids have lingered for years in a hopeless 
state of sickness, and have been scarcely able to endure the very 
slightest movement, much less the removal from one couch to another. 
This might have been the sad condition of poor .^Eneas when Peter 
found him. No longer, however, was he to be a burden to his friends : 

*Actsviii. 40. fActsix. 31. % Acts ix. 32-34. 



SIMON PETER. 



345 



"Jesus Christ maketh thee whole," said the Apostle to him, and 
then commanded him to arise and make his bed. The palsied limbs 
which had so long lain useless became at once supple and full of vigor. 
iEneas must make his bed to prove how complete was his cure, " and 
all that dwelt at Lydda and Saron (Sharon) saw him, and turned to 
the Lord." * Not in their own names did the Apostles work miracles, 
but in the name of Jesus Christ. Our Saviour's divinity is shown by 
the manner in which he performed miracles. He was the Lord of 
nature, and when nature heard his voice she obeyed him. " Peace, be 
still," he said to the raging elements, " and the wind ceased, and there 
was a great calm.'j 

"Be thou clean," he - ;- : 

■ : :-- . . ' . -; 2 r ; '- 

mmediately the lep- = _ :_ _ : ; 

rosy departed from him, 
and he was cleansed." \ 
" Young man, I say 
unto thee arise," he said 
to the dead son of the 
widow of Nain, "and 
he that was dead sat ud 
and began to speak." § 
"Come forth," he said 
to the putrefying corpse 
of Lazarus, "and he that was dead came forth, bound hand and foot 
with grave-clothes." || How different generally was the language of 
the Apostles ! " In the name of Jesus Christ of Nazareth, rise up 
and walk," * * said Peter to the cripple who lay at the Beautiful 
gate of the temple. "Jesus Christ maketh thee whole," ff Peter 
said to the bed-ridden ^Eneas. "Brother Saul, the Lord, even Jesus, 
that appeared unto thee in the way as thou earnest, hath sent me, that 
thou mightest receive thy sight," J J said Ananias to the blind and 
humbled convert in Damascus. 




JOPPA FROM THE EAST- 



* Acts ix. 35. 
jj John xi. 44. 



•(•Mark iv. 39. 
* * Acts iii. 6. 



I MarK 1. 42. 
f f Acts ix. 34. 



§ Luke vii. 15. 
IJActsix. 17. 



34^ 



THE APOSTLES OF JESUS. 



About ten miles from Lydda was a town called Joppa. Here there 
lived a disciple, a woman rich in good works and noted for her charity. 
Her name was Tabitha, which in Syriac means a gazelle, an animal 
remarkable for its beautiful eyes ; indeed, the gazelle or antelope was 
regarded as the emblem of beauty. Tabitha was by the Greeks called 
Dorcas, the latter name being the Greek for a gazelle. Whether or 
not Tabitha or Dorcas was so named on account of the beauty and 




PLAINS OF JERICHO. 

grace of her person I cannot say, but we all know that her life was 
beautiful. While Peter was at Lydda this charitable woman, whose 
chief employment appears to have been to help the destitute, sickened 
and died. With loving hands the corpse was prepared for its burial, 
and laid in an upper chamber, " and forasmuch as Lydda was nigh to 
Joppa, and the disciples had heard that Peter was there, they sent unto 
him two men, desiring him that he would not delay to come to them. 



SIMON PETER. 



347 



Then Peter arose and went with them. When he was come, they 
brought him into the upper chamber: and all the widows stood by 
him weeping, and showing the coats and garments which Dorcas made 
while she was with them."* The clothes which the mourners showed 
to the Apostle had doubtless been made by Dorcas for charitable 
purposes. " But Peter put them all forth, and kneeled down, and 
prayed ; and, turning him to the body, said, Tabitha, arise. And she 
opened her eyes : and when she saw Peter, she sat up. And he gave 
her his hand, and lifted her up, and when he had called the saints and 
widows, he presented her alive." j* On the bosom of her Saviour 
Tabitha had rested from her labors ; therefore it was more for the 
good of others than for her own, that she was roused from that peaceful 
sleep. How would the lamen- 
tations cease, and the widows' 
hearts rejoice, when Tabitha, re- 
stored to life and health, saluted 
her weeping friends as they re- 
entered the chamber. The effect 
of this miracle was that many 
believed in the Lord. 

Peter stayed some time in 
Joppa, and lodged with one Simon a tanner. So far the gospel 
had been preached to Jews only ; no others had been taught or 
invited to become disciples of Christ. But the time had now 
arrived when he, who had appeared that he might be " the glory 
of his people Israel," should also be "a light to lighten the 
Gentiles." J It was unlawful for a Jew to have anything to do in 
matters of religion with a Gentile or unclean person. The Jewish 
prejudices were, however, to give way under the religion of that gospel 
which was for Gentile as well as for Jew. The first Gentile convert was 
Cornelius, a centurion of the Roman army. He lived at Csesarea, and 
was a " devout man, and one that feared God with all his house, which 
gave much alms to the people, and prayed to God alway. He saw in 




RUINS OF C^SAREA. 



* Acts ix. 38, 39. 



•(-Acts ix. 40, 41 



I Luke ii. 32, 



18 



348 THE APOSTLES OF JESUS. 

a vision, evidently about the ninth hour of the day, an angel of God 
coming in to him, and saying unto him, Cornelius. And when he 
looked on him, he was afraid, and said, What is it, Lord ? And he said 
unto him, Thy prayers and thine alms are come up for a memorial 
before God. And now send men to Joppa, and call for one Simon, 
whose surname is Peter : he lodgeth with one Simon a tanner, whose 
house is by the sea-side : he shall tell thee what thou oughtest to do. 
And when the angel which spake unto Cornelius was departed, he 
called two of his household servants, and a devout soldier of them 
that waited on him continually ; and when he had declared all these 
things unto them, he sent them to Joppa." * Cornelius, who is sup- 
posed to have been a member of the great Roman family of the 
Cornelii, was one of a class of persons called " proselytes of the gate." 
He was a convert from heathenism who had adopted the Hebrew 
belief, but did not conform to the Mosaic law. He was not circum- 
cised ; therefore, though a worshipper of the true God, he was, in the 
eye of the Jew, a Gentile. The Ethiopian eunuch was one of those 
who are called " proselytes of righteousness." He had not only 
embraced the Jewish faith, but had adopted its ceremonies. Now, 
although Cornelius did not observe the ceremonies of the Jews, he 
evidently conformed to some of their customs. He observed their 
hours of prayer, for we read that " he prayed to God alway," which 
means at the stated Jewish hours of prayer. By the word hour, as 
used in the Bible, you must not understand what we call an hour, that 
is, sixty minutes. By an hour was meant any allotted portion of time. 
The Jews divided the day into greater and lesser hours. Of the 
former there were four, namely, the third hour, which was from six 
o'clock in the morning till nine ; the sixth hour, which was from nine 
till twelve ; the ninth hour, which was from twelve till three in the after- 
noon ; the twelfth hour, which was from three till six in the evening. 
You will have observed these divisions of the day in our Lord's 
parable of the laborers in the vineyard, as recorded in the twentieth 
chapter of St. Matthew. In that parable our Saviour called the last 



* Acts x. 2-8. 



SIMON PETER. 



349 



hour the eleventh, to teach us that though God in his mercy accepts 

laborers into his vineyard eleven hours of the day, yet he seldom calls 

any at the twelfth, as that is the hour in which rather to discharge 

servants than to admit new ones. The lesser hours were twelve in 

number, and these were regulated by the time of the rising and setting 

of the sun. In summer the hours would be longer than in the winter. 

The night was divided into four greater hours or watches. The first 

watch was 

from six till 

nine o'clock 

at night. The 

second watch 

was from nine 

till twelve. 

The third 

watch , or 

cock-crowing, 

was fr o m 

twelve till 

three in the 

morning, and 

the fourth or 

morning 

watch was 

from three till 

six. " Arise," 

said Jeremiah, 

"cry out in the night, in the beginning of the watches."* "If he 

shall come in the second watch, or come in the third watch," j* said 

our Saviour. "And about the fourth watch of the night he comcth 

unto them, walking upon the sea." \ These passages will suffice to 

confirm what I have said. Our Lord alludes to all four watches in 

the following verse: "Watch ye therefore: for ye know not when 




EASTERN SCENERY. 



* Lam. ii. 19. 



■f Luke xii. 38. 



I Mark vi. 48. 



350 THE APOSTLES OF JESUS. 

the master of the house cometh, at even, or at midnight, or at cock- 
crowing, or in the morning." * 

Cornelius sent three messengers (who were doubtless worshippers 
of the true God) to Peter. Their route lay through the lovely vale of 
Sharon, which extended from Caesarea to Joppa, a distance of about 
thirty miles. In this valley blossomed the beautiful rose, and the lily 
of which Israel's king had sung. The messengers did not reach their 
destination till near noon the next day. They must have rested for 
the night in one of the many villages which studded the valley. 
Perhaps they might from time to time have stayed to listen to the 
account of the miracles wrought by him to whom their master's mes- 
sage was sent. Each stranger they met would be able to tell them 
something about Jesus, whose gospel the Apostle was preaching in 
Joppa. And ere they neared the city, possibly the truth had dawned 
upon their minds, that he who had died upon the cross in Jerusalem, 
and in whom all Sharon and Lydda believed, was indeed their Saviour. 

Peter, you have read, lodged, while staying at Joppa, with a tanner, 
a man who prepared the skins of animals for domestic use. The trade 
of tanning was held in great abhorrence by the Jews, because those 
who followed it had so constantly to come in contact with dead bodies, 
which rendered them ceremonially unclean. So infamous was the 
occupation considered by the Jews, that if a tanner did not announce 
his calling before his marriage the contract was void. Simon, the 
tanner of Joppa, was compelled to live at the sea-side, not only because 
his business required a great quantity of water, but because the law 
forbade him carrying on his trade within the walls of the city. It was 
on the flat roof of the despised tanner's dwelling that Peter was pray- 
ing when the messengers of Cornelius were drawing nigh to Joppa. 
As the Apostle prayed he " became very hungry, and would have 
eaten : but while they made ready, he fell into a trance, and saw 
heaven opened, and a certain vessel descending unto him, as it had 
been a great sheet knit at the four corners, and let down to the earth : 
wherein were all manner of fourfooted beasts of the earth, and wild 

# Mark xiii. 35. 



SIMON PETER. 351 

beasts, and creeping things, and fowls of the air. And there came a 
voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; 
for I have never eaten any thing that is common or unclean. And 
the voice spake unto him again the second time, What God hath 
cleansed, that call not thou common. This was done thrice: and the 
vessel was received up again into heaven." * There were in the vessel 
pigs, hares, camels, swans, owls, vultures, storks, and many other crea- 
tures which were called unclean, and there might have been many ani- 
mals called clean, which the Jews as a rule were permitted to eat, for 
the holy story tells us that the vessel contained "all manner of four- 
footed beasts of the earth, and wild beasts, and creeping things, and fowls 
of the air." But Peter would consider it unlawful to touch even them, 
because they would have become unclean by their contact with unclean 
animals. " Now while Peter doubted in himself what this vision which 
he had seen should mean, behold, the men which were sent from Cor- 
nelius had made inquiry for Simon's house, and stood before the gate, 
and called, and asked whether Simon, which was surnamed Peter, 
were lodged there. While Peter thought on the vision, the Spirit said 
unto him, Behold, three men seek thee. Arise therefore, and get thee 
down, and go with them, doubting nothing: for I have sent them."f 
Peter went down to the messengers, who told him their errand, and 
from whence they had come. Then Peter, with some of the brethren, 
at once set off for Oesarea, and reached there the following day. In 
the meantime the centurion had called together his kinsmen and 
friends, and was anxiously waiting for the arrival of the Apostle. 
" And as Peter was coming in, Cornelius met him, and fell down at 
his feet, and worshipped him. But Peter took him up, saying, Stand 
up ; I myself also am a man. And as he talked with him, he went 
in, and found many that were come together. And he said unto them, 
Ye know how that it is an unlawful thing for a man that is a Jew to 
keep company, or to come unto one of another nation : but God hath 
shewed me that I should not call any man common or unclean. 
Therefore came I unto you without gainsaying, as soon as I was 

*Actsx. 10-16. fActsx. 17-20. 



352 THE APOSTLES OF JESUS. 

sent for: I ask therefore for what intent ye have sent for me?"* 
Cornelius told Peter his vision. "Then Peter opened his mouth, 
and said, Of a truth I perceive that God is no respecter of persons : 
but in every nation he that feareth him, and worketh righteousness, 
is accepted with him." f The Apostle at once preached Jesus to 
the devout centurion and all his household. And as he was declaring 
unto them the way of salvation the Holy Ghost fell upon them, 
and they began to speak with other tongues. The brethren who 
had accompanied Peter from Joppa were greatly astonished to find 
that the gift of the Holy Ghost was bestowed upon uncircumcised 
Gentiles. Then Peter said, " Can any man forbid water, that these 




MOUNT EPHRAIM. 



should not be baptized, which have received the Holy Ghost as 
well as we ? And he commanded them to be baptized in the name 
of the Lord." J Thus did Peter exercise the power of the keys,§ 
given to him by the Lord Jesus, and opened the door of Christ's king- 
dom to the Gentiles. The believers from Joppa could afterwards bear 
witness to what had passed in the house of Cornelius, and were useful 
as witnesses when Peter had to defend himself to the Apostles and 
brethren in Judea for having eaten with uncircumcised men. After 

* Acts x. 25-29. f Acts x. 34, 35. % Acts x. 47, 48, 

§ It is in consequence of our Lord having said to Peter, u I will give unto thee the keys of the 
kingdom of heaven" (Matt. xvi. 19), that that Apostle is generally represented in pictures carry- 
ing keys. 



SIMON PETER. 353 

Peter had visited the newly-planted churches he went back to Jerusa- 
lem. " Now about that time Herod the king stretched forth his hands 
to vex certain of the Church. And he killed James, the brother of John, 
with the sword. And because he saw it pleased the Jews, he proceeded 
further to take Peter also. And when he had apprehended him, he 
put him in prison, and delivered him to four quaternions of soldiers 
to keep him ; intending after Easter to bring him forth to the people, 
Peter therefore was kept in prison : but prayer was made without ceas- 
ing- of the Church unto God for him. And when Herod would have 
brought him forth, the same night Peter was sleeping between two 
soldiers, bound with two chains : and the keepers before the door kept 
the prison. And, behold, the angel of the Lord came upon him, and 
a light shined in the prison ; and he smote Peter on the side, and 
raised him up, saying, Arise up quickly. And his chains fell off from 
his hands. And the angel said unto him, Gird thyself, and bind on 
thy sandals: and so he did. And he saith unto him, Cast thy garment 
about thee, and follow me. And he went out, and followed him ; and 
wist not that it was true which was done by the angel ; but thought he 
saw a vision. When they were past the first and the second ward, 
they came unto the iron gate that leadeth unto the city ; which opened 
to them of his own accord : and they went out, and passed on through 
one street ; and forthwith the angel departed from him." * 

" Then all himself, all joy and calm, 
Though for a while his hand forego, 
Just as it touch' d ? the martyr's palm, 
He turns him to his task below." 

He went first " to the house of Mary the mother of John, whose sur- 
name was Mark, where many were gathered together praying. And 
as Peter knocked at the door of the gate, a damsel came to hearken, 
named Rhoda. And when she knew Peter s voice, she opened not 
the gate for gladness, but ran in, and told how Peter stood before the 
gate. And they said unto her, Thou art mad. But she constantly 
affirmed that it was even so. Then said they, It is his angel." j* 

: ~Actsxii. 1-10. -j-Actsxii. 12-15. 



354 



THE APOSTLES Of JESUS. 



Herod, it seems, was determined to secure his intended victim. 
Peter was not only imprisoned, but was fastened by two chains to two 
soldiers, while two more soldiers guarded the door of his prison. 
Four fresh soldiers were provided for each watch, but all in vain. In 
the night, while Peter was sleeping, the angel of the Lord entered the 
prison, awoke the captive, and raised him up. The chains fell off 
from Peter's hands, and he was soon prepared to follow the heavenly 
messenger. After passing the first and the second ward they came to 
the iron outer gate of the prison, which opened of its own accord and let 
them pass into the city. When the angel had conducted Peter safely 
through one street he left him. The liberated Apostle at once went to 

his friends. In the prison, 
Peter, under sentence of death, 
slept peacefully, but his anxious 
friends rested not. They met 
in the house of Mary, the mother 
of Mark the Evangelist, and 
there night and day prayed for 
the captive Apostle. We are 
not told who were Mary's 
guests, but they were truly a 
party of mourners, and many 
of them were perhaps already 
marked by their enemies for slaughter. No small praise is due 
to the mother of Mark for opening her doors at such a time to 
the persecuted flock, and sheltering them from the bloodhounds 
of the tyrant. No idle threat they knew was Herod's. The head of 
the dauntless and zealous James had fallen beneath the stroke of the 
executioner, and Peter's hours they believed were numbered, if even 
then he had not met with a cruel death. We can imagine how many 
of the devoted band would start and turn pale, when, in the solemn 
stillness of the night, a knocking was heard at the gate. How would 
each with anxious eye gaze upon the maiden Rhoda when she ap- 
peared to announce who was standing without ! " Peter! " each would 
exclaim. " It cannot be Peter." And when Rhoda assured them that 




PETER BETWEEN TWO SOLDIERS. 



SIMON PETER. 



355 




it was indeed Peter, they, believing that death alone had set the captive 
free, said, "It must be his angel." It was an ancient opinion that every 
good man had a guardian angel appointed him by God, to take spe- 
cial care of him till his life's end ; to direct him in his way, to guard 
him from danger, and to deliver him in distress. We know from the 
Holy Scriptures that these heavenly beings have an interest in the 
welfare of men, for Paul asks, "Are they not all ministering spirits, 
sent forth to minister for them who shall be heirs of salvation ? " * A 
superstitious notion also prevailed among both Jews and Gentiles, that 
on the death of a person his guardian angel often appeared to his 
friends in the form 
of the deceased. Not 
long did the friends 
of Peter remain in 
doubt. " Peter con- 
tinued knocking : and 
when they had opened 
the door, and saw him, 
they were astonished. 
But he, beckoning un- 
to them with the hand 
to hold their peace, 
declared unto them 
how the Lord had 
brought him out of 

the prison." j- Peter knew that as soon as Herod had discovered he 
had escaped, he would search for him in every direction, so, for his 
own safety, as well as for that of his friends, whose lives would be 
endangered if they harbored him, he went away. The unfortunate 
soldiers who had the charge of Peter in prison were by Herod's 
command put to death for allowing their prisoner to escape. 

We hear nothing of Peter for several years. We then find him 
taking a leading part in the council of the Apostles, which was con- 




BETHANY. 



*Heb. i. 14. 



f Acts xii. 16, 17. 



22 L, 



355 THE APOSTLES OF JESUS. 

vened for the purpose of discussing matters connected with the cere- 
monial law. A full account of this important meeting you will find in 
the life of James the Less. Nothing more can be gathered of the 
history of Peter from the pen of St. Luke, but in the second chapter 
of Paul's Epistle to the Galatians we find that Peter was with 
Paul at Antioch, and there met with severe censure from the great 
Apostle of the Gentiles. After Peter's vision of the vessel from heaven 
filled with unclean beasts, he, knowing that the partition wall between 
Jew and Gentile was broken down, ate and drank familiarly with the 
Gentile converts wherever he met them. This he did at Antioch until 
some Jewish brethren, sent by James the Less, Bishop of Jerusalem, 
arrived at the Syrian capital. Peter, fearful of offending the new 
comers, separated himself from the Gentile converts as though it were 
unlawful to hold communion with them. This strange conduct pro- 
duced man}/ evils, and undid much that had been done. The Jewish 
zealots were confirmed in their error, the Gentiles were filled with fear 
and dissatisfaction, and the old feuds and prejudices between Jew and 
Gentile were revived. All the Jewish converts in Antioch followed 
Peter's example in their conduct toward the Gentile brethren, and even 
Barnabas was led away to act in the same manner. Peter was indeed 
much to blame, and Paul, as he tells the Galatians, " withstood him to 
the face." * The word " withstood " in the original Greek is a military 
term signifying to stand against, either by force of arms as among 
soldiers, or by dint of argument as among disputants. It is a word 
of defiance, and signifies an opposition, hand to hand and face to face, 
not yielding a hair's-breadth to the adversary. No answer, it would 
appear, did the humbled and doubtless penitent Apostle return. In 
love was the rebuke given, and in love was it received. A few years 
afterward, very shortly before his crucifixion, Peter in his second 
epistle, when mentioning Paul, speaks of him as " our beloved brother 
Paul." f We therefore are assured that no ill feeling was borne by 
Peter toward his candid, courageous, and resolute reprover. 

It is not known with certainty where Peter labored after he left 

*Gal. ii. ii. f2 Peter iii. 15. 



SIMON PETER. 



35? 



Antioch, but as he addressed his first epistle " to the strangers scat- 
tered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia," * 
it is supposed that he had journeyed into those countries. He wrote 
from Babylon. This is generally understood to mean Rome, the 
ancient Assyrian capital of that name being then deserted by men, and 
a habitation only for wild beasts. Peter and John (the latter in the 
Book of Revelation) gave to Rome the name of Babylon, figuratively 
to signify that it would resemble Babylon in its idolatry, and in 
its opposition to, and persecution of, the Church of God ; and that, 
like Babylon, it will be utterly 
destroyed. 

From Paul's words, " Have 
we not power to lead about 
a sister, a wife, as well as 
other Apostles, and as the 
brethren of the Lord, and 
Cephas ? " f it is believed that 
Peter's wife accompanied him 
in his missionary journeys. 
Clemens Alexandrinus, who 
lived in the second century, 
tells us that Peter's wife suf- 
fered martyrdom, and that her 
husband, seeing her on the way 
to execution, rejoiced that she 
was counted worthy of so great 

an honor, and calling her by name he encouraged her, and " bade 
her to be mindful of our Lord. Such," continues Clemens, "was 
the wedlock of that blessed couple, and the perfect disposition and 
agreement in those things that were dearest to them." Clemens also 
says that Peter had children ; the name, however, of only one, 
Petronilla, is mentioned by early writers. 

Peter's two divine epistles are supposed to have been written, the 




EASTERN VINEYARD. 



* i Peter i. i. 



f i Cor. ix. 5. 



358 THE APOSTLES OF JESUS. 

first in the year 64, and the second in the early part of the year 65, 
In the first he encourages the Christian converts to bear with fortitude 
all the trials they would have to undergo, and excites them to the 
practice of particular duties, and to beautify and adorn their holy pro- 
fession by a holy and becoming conversation. In the second epistle 
he confirms the doctrines and instructions he delivered in the first, and 
cautions the Christians against false teachers, whose tenets and prac- 
tices he largely describes, and he warns the believers to disregard 
those profane scoffers who made or should make a mock of Christ's 
coming to judgment. Both of the epistles evidently show their divine 
origin. 

The time arrived when Peter was to follow Jesus. Calmly, as though 
he were only about to take off his raiment for the night, he speaks of 
his approaching death : " Knowing that shortly I must put off this my 
tabernacle, even as our Lord Jesus Christ hath shewed me." * Not in 
the sacred story must we look for any particulars of the death of 
Peter beyond those foretold by our Saviour. It has been generally 
believed, from the works of Tertullian, Origen, and other early Chris- 
tian writers, that Peter suffered martyrdom at Rome about the year 65. 

It was in the persecution against the followers of Jesus raised by that 
monster of iniquity, Nero, that Peter was put to death. One cannot 
read without shuddering of the cruelties inflicted by the tyrannical 
emperor upon the Christians. But can we wonder that he had no 
mercy upon those who openly condemned his religion, when he had 
no pity for those of his own creed, or even for his own flesh and blood? 
He put to death his mother and his brother-in-law, and murdered his 
beautiful wife Octavia when she was only twenty years of age. His 
second wife fared no better, for she fell a victim to his brutal violence. 
Indeed, the wretched young man, who was but thirty years old when 
he committed suicide, seemed only to delight in cruelty and every 
vice. The holy Apostle was crucified, and, it is said, according to his 
own request, with his head downward, as he did not consider himself 
worthy to suffer in the same posture in which his Lord had suffered 

* 2 Peter i. 14. 



SIMON PETER. 



359 



before him. From our Saviour's predictions we must conclude that 
Peter submitted to all the degrading and horrible practices inflicted 
upon criminals who were doomed to the most ignominious and cruel 
death, that of the cross. It was the custom at Rome to put the necks 
of those who were to be crucified into a yoke, and to stretch out their 
hands and fasten them to the ends of it, and having thus led them 




SYMBOLIC UNION OF THE OLD AND NEW DISPENSATION. 



through the city, they were carried out to be crucified. For thirty years 
or more had the Apostle been looking forward to this last short jour- 
ney. How would he, when taking it, recall the words of Jesus, " When 
thou shalt be old, thou shalt stretch forth thy hands, and another shall 
gird thee, and carry thee whither thou wouldest not."* Nature would 



* John xxi. 18. 



360 THE APOSTLES OF JESUS. 

shrink from the contemplation of the torture of the cross, but the 
devoted martyr would likewise recall other words of the Saviour, 
encouraging him to faithfulness even unto death, and would possess 
the assurance that the crown of life would soon be his. Arrived at 
the place of execution, he (filled with love and veneration for him 
who had by his own death opened to him the gates of paradise, and 
fearing not the pain his enemies might inflict upon him) prayed in 
his deep humiliation that he might suffer in a still more agonizing 
posture than that in which his executioners would have placed him. 
His last request was granted. So died this great and good Apostle. 
His body was buried in Rome, and we are told that over the spot 
was built a small church. This has long since disappeared, and in 
its place stands the magnificent Romish cathedral, which has, for 
beautv. he come one of the wonders of the world 



Sffilllll 



I ' ' '' ^==r -- 



■-■■.-■ 



ANCIENT JUDEAN RUINS. 




ANDREW, 




HAVE related the principal events in the life of 
Peter. I will now give you a short account of his 
brother, Andrew. This Apostle was, before our 
vSaviour began his ministry, a disciple of John the 
Baptist. He was, as you are aware, the son of 
poor parents, who were unable to give their chil- 
dren the advantages of education. Andrew was a 
fisherman, and found leisure to go into the wilder- 
ness to hear John preach. He became not merely 
a listener to, but a companion of, and an attendant 
upon, the Baptist. How may many of us blush when 
we think of these fishermen ! Surely their calling was not an easy 
one : a life of hardship is that of a fisherman — often, night and day, 
must he labor for his bread : and we know that the poor men on the 
Sea of Galilee occasionally toiled all night long, and caught nothing. 
Yet some of them thought not of fatigue nor of danger, but traveled 
many a weary mile to hear the preacher in the wilderness. Do all 
professing Christians follow their example, as regards their interest in 
the Word of Life? Alas! no. Though Gods messengers are pro- 
claiming the gospel almost at their very doors, business, pleasure, or 
indolence make them too often refuse to listen. 

How long Andrew had been a disciple of the Baptist before he saw 
Christ, I cannot say. We are simply told that " John stood, and two 
of his disciples,"* one of whom was Andrew. We can picture to our- 
selves the Baptist, clothed in sackcloth, or, as the Bible expresses it, 
having "his raiment of camel's hair,"f and his two companions, in the 



*Johni. 35, 



f Matt. iii. 4- 



363 



■64 



THE APOSTLES OF JESUS. 



mean attire of poor fishermen, waiting for him whom prophets and 
kings had long desired to see. The precise spot where they stood is 
not known. It might have been where Joshua, the type of Jesus, more 
than fourteen hundred years before, had led the Israelites over the 
Jordan into the promised land ; and perhaps many of those who had 
been listening to John that day had, on their return home, to walk 
over the very ground on which the ark of the covenant rested when 
their ancestors marched to the gates of Jericho. Or it might have 
been within sight of the Sea of Galilee, for John not only baptized 
near Bethabara, but in all the region round about Jordan, and possibly 
he and his disciples were contemplating the lovely lake so soon to be 

hallowed by the presence, and rendered 
famous by the mighty works, of Jesus. 
Evening approached. The tops of the 
mountains were tinged with the glow of 




the 



setting sun. 



Can we not imagine a 



IN SACKCLOTH. 



scene of so much beauty being in unison 
with their feelings, as John and his disciples 
stood and waited for the appearance of the 
Holy One ? Jesus drew near, and, as he 
passed them, John said, " Behold the Lamb 
of God ! " * — -the Lamb so soon to be sacri- 
ficed as an acceutable offering- for the sins 
of mankind. No sooner was the attention 
of Andrew and the other disciple (supposed to be John) called to 
Christ than they left their master and followed Jesus, who turned 
round and spoke to them, asking them whom they sought. " They 
said unto him, Rabbi (which is to say, being interpreted, Master), 
where dwellest thou ? He saith unto them, Come and see. 
They came and saw where he dwelt and abode with him that 
day; for it was about the tenth hour:"f that was two hours 
before night. After his visit to Jesus, Andrew's first act was to 
seek out Peter, and tell him the joyful news, "We have found the 



* John i. 36 



f John i. 38, 39. 



ANDREW. 365 

Messias," * thus becoming the first preacher of the gospel. Not 
content with this, he took Peter to Jesus. Every sincere Christian 
must sympathize with Andrew, whose warm heart prompted him to 
lose no time in letting his brother be a participator in his happiness. 
Surely it is a blessed privilege to be the instrument of leading even 
one soul to Christ. The brothers visited Jesus together, but only 
remained with him for a brief space of time. They must earn their 
living by fishing a little longer, and so they returned to their home at 
Capernaum. This occurred soon after our Lord's temptation in the 
wilderness, and not long before John was cast into prison by Herod. 
The Baptist's work was accomplished when a mightier than he had 
come forth: and, having prepared the way for the Messiah, he must 
shortly rest from his labors. 

We hear no more of Andrew by name for a year, and then he and 
his brother received the summons to follow Jesus. A full account of 
the miraculous draught of fishes you will have read in Peter's life. 
It was Andrew's boat, as well as Peter's, which was honored by being 
made the pulpit of the Saviour, when he preached to the people who 
were on the shore of the Sea of Galilee. And Andrew received, with 
Peter, the promise, that if he forsook all, and followed Jesus, he should 
become a fisher of men. Soon after this he was chosen as one of the 
Apostles. 

Only a few times is Andrew mentioned individually in the Holy 
Scriptures ; and yet, as one of the Apostles, a full account of him 
would occupy a volume. Was he not on the Sea of Galilee when 
there arose a great tempest, while Jesus, who was also in the ship, was 
asleep ? And did not Andrew, with the other disciples, awake him, 
exclaiming, " Lord, save us. we perish ? " j- You know they did not 
appeal for help in vain. Did not Andrew, at the command of Jesus, 
go forth to preach the gospel and heal the sick ? And cannot we 
imagine his sorrow-stricken countenance, when he and the other 
Apostles returned to Jesus, after the cruel execution of his former 
master ? Was he not present at the raising of Lazarus ; and did he 

* John i. 41. f Matt, viii. 25. 

19 — . 



3 66 



THE APOSTLES OF JESUS. 



not shortly afterward stand, though "afar off,"* watching in bitter 
grief the crucifixion of him for whose sake, a few years later, he cheer- 
fully endured the 
most cruel tor- 
tures ? But, in- 
deed, I have not 
space in this book 
to remind you of 
one-half that An- 
drew did and saw. 
He is especially 
mentioned in the 
account of the 
miracle of the 
loaves and fishes, 
as telling Jesus 
what provision 
there was for the 
multitude who 
had followed them 
into the wilder- 
ness to hear the 
Saviour preach 
and to be cured of 
their infirmities by 
him. Afterward, 
Andrew, with 
Philip, told Jesus 
that some Greeks 
desired to see him. 
The disciples seem 
to have hesitated 
about the propriety of taking these Greeks or foreigners to Jesus, for 




THERE WERE ALSO WOMEN LOOKING ON AFAR OFF.' 

xv. 40. 



-Mark 



* Luke xxiii. 49. 



ANDREW. 367 

though they were not idolatrous Gentiles (or they would not have 
gone up to worship at the feast), yet they were most likely what 
were called proselytes of the gate. Our Lord had forbidden his 
Apostles to go into the coasts of the Gentiles. On this account, 
probably, Philip and Andrew consulted Jesus before ushering the 
Greeks into his presence. Jesus said to them, "The hour is come 
that the Son of man should be glorified;"* or, in other words, he 
would soon be manifested both to Jews and Gentiles. 

When Jesus foretold the destruction of the temple, Andrew, with 
Peter, James, and John, asked him privately, " Tell us, when shall 
these things be, and what shall be the sign when all these things shall 
be fulfilled ? " f Jesus replied that nation should rise against nation, 
that there should be earthquakes, famines, pestilences, and fearful sights 
and great signs. Did the four Apostles who questioned Jesus witness 
the fulfillment of these predictions? Not all. Andrew had sealed his 
faith with his blood, it is supposed, before the heaviest judgments of 
God descended upon the wretched Jews. Peter was crucified, as you 
know, by Nero. This wicked emperor committed suicide before Titus 
Vespasian entered Judea with his army. James survived our Saviour 
only fourteen years ; but John not only lived till the destruction of 
the temple, but thirty years afterward. He was probably, at the time 
when Jerusalem was besieged, residing at Ephesus. Deeply would 
he mourn over the fearful sufferings of his fellow-countrymen, although 
he knew they had, by their rejection and crucifixion of Christ, brought 
all the calamities upon themselves. Can we not imagine one terror- 
stricken Christian after another arriving at Ephesus, each bringing 
accounts more harrowing than the last. News traveled comparatively 
slowly in those days, but too soon would the Apostle hear that the 
Romans were at the gates of Jerusalem, and that the inhabitants were 
suffering from sedition, famine, and pestilence; that the Jews who 
escaped out of the city were caught by their enemies, and were 
crucified outside the walls in such multitudes that wood enough could 
not be found for crosses (fearful retribution for having crucified the 

* John xii. 23. f Mark xiii. 4. 



368 THE APOSTLES OF JESUS. 

Lord of glory!) ; that mothers, according to the prediction of Moses* 
many hundred years before, were rendered so desperate by famine that 
they devoured their own children; that in one night two thousand 
Jewish deserters were cut open by the Syrians, who suspected that they 
had swallowed gold as a means of conveying it away ; and that six 
hundred thousand had perished by famine and sickness. Then would 
come the fearful news of the burning of the temple, and that all who 
had taken refuge in it fell victims to the flames, or were slaughtered 
by their enemies ; and, lastly, John would hear that Jerusalem had 
fallen, and the Romans were in full possession, slaying all they met, 
and burning the houses, and that the streets ran so with gore that the 
fires of the burning buildings were, in many places, quenched with 
men's blood. But the heart sickens at the mere recital of such horrors. 
Surely it was '-tribulation such as was not since the beginning of the 
world/'f 

To return to Andrew. After the ascension of our blessed Lord, 
which Andrew with the rest of the Aoostles witnessed, his name onlv 
occurs once more in the holy writings, when he is simply mentioned 
as being in the upper room in Jerusalem, where he and others assem- 
bled for prayer and supplication. After this we only know what hap- 
pened to him as one of the twelve; and from the period when the 
Apostles dispersed we know absolutely nothing of him that is of 
divine authority. The commission the Apostles received from their 
great Master was to go into all the world and preach the gospel. It 
was generally believed by the early Church that the Apostles agreed 
between themselves, under the special guidance and direction of the 
Holy Ghost, which parts of the world each should take. Andrew, it is 
said, preaxhed to the inhabitants of Sebastopol ; and Nicephorus, 
patriarch of Constantinople, tells us he founded a church in that city, 
then called Byzantium. An early writer says, it was at a place called 
Patrae, a city of Greece, that his labors ended. A great man, named 
^Egeas, came to Patrae, where St. Andrew was teaching the people. 
^Egeas, who was the proconsul of Achaia, was an idolater, and he was 



* Deut. xxviii. 56, 57. f Matt. xxiv. 21. 



ANDREW, 369 

enraged to find that multitudes had been converted from heathenism 
to Christianity. He told Andrew that if he would not sacrifice to the 
gods, he should suffer death upon the cross. Andrew refused, and 
was put into prison. The people were so indignant that they would 
have released him, but the Apostle begged them not to prevent him 
obtaining the crown of martyrdom. The next day ^Egeas condemned 
him to death. Andrew, it would appear, had cured the wife and 
brother of ^Egeas of dreadful diseases, and had been the instrument, 
in God's hands, of converting them to the faith of Christ. This made 
yEgeas more angry with Andrew, and he ordered him to be scourged 
by seven men, who, in turns, whipped his naked body. This torture 
he bore without a murmur, The proconsul then commanded that he 
should be tied to a cross— -not nailed — that his death might be more 
lingering and tedious. The cross on which 

he suffered was in the form of the letter X. J , 

A cross in this form is called " St. Andrew's 
cross." The martyr was composed and 
cheerful When he saw the cross in the 
distance, as he was being led to execution, 

he exclaimed, " O cross, most welcome and forms of crosses. 

long-looked for; with a willing mind, joy- 
fully and desirously I come to thee, being the scholar of him who 
did hang on thee : because I have been always thy lover, and have 
coveted to embrace thee."* The people were so struck with his forti- 
tude that they cried out he was an innocent and good man, and un- 
justly condemned to die. He hung on the cross two days, instructing 
the people all the time, and then fell asleep in Jesus. His body was 
taken from the cross and embalmed, and was then buried with honor 
by, or at the expense of, a lady named Maximilla. When a corpse 
was embalmed, it was filled with spices and perfumes, called aromatics, 
which prevented it from going to decay, and caused the most fragrant 
exhalation to issue at times from the tomb. Jerome tells us that An- 
drew's body was afterward taken to Constantinople by the Emperor 

* Vide Foxe's "Acts and Monuments. " 




^^ 



3/o 



THE APOSTLES OF JESUS. 

He buried it in a church he had 



Constantine, who was a Christian, 
built in honor of the Apostles. 

In the union flag of England, Ireland, and Scotland, the last-named 
kingdom is represented by the cross of St. Andrew, he having been, 
in Romish times, regarded as Scotland's patron saint. 




THORN-CROWNED CHRIST. 



/ 




JAMES, THE GREAT. 

HO does not long to go to Palestine, and 
tread the ground hallowed by the footsteps 
of Jesus ? Surely no part of the Holy 
T Land, Bethlehem and Calvary excepted, is 
more interesting than the Sea of Galilee!* 
It is the same beautiful lake it was when 
our blessed Lord frequented its shores, and 
when those poor fishermen, but great Apos- 
tles, you are reading about, cast their nets 
into its waters. You have heard how two 
of those Apostles received the crown of 
martyrdom. James did not follow Peter and 
Andrew to the martyr's tomb, but went before them. He was, 
the Evangelists tells us, the son of Zebedee and Salome. He was 
born in Galilee ; in what part is not exactly known. But as Peter 
and Andrew, James and John were partners in business, they all prob- 
ably belonged to the same city, Bethsaida. James, the son of Zebedee, 
is frequently called "James the Great" Perhaps this title was given 
him because he was much older than the other Apostle of the same 
name, who is often styled " James the Less/' 

Zebedee, though a fisherman, was not very poor, for when Jesus 
called James and John to follow him, they left their father Zebedee in 
the ship " with the hired servants. M f The Jews say that Zebedee had 
many servants, but be that as it may, whatever were the brothers' 
worldly prospects, they, like Peter and Andrew, forsook all to become 
the disciples of Jesus. Happy are those who are able and willing to 



* In the Hebrew language all lakes are called seas. 

373 



f Mark i. 20. 



374 



THE APOSTLES OF JESUS. 



give up all that hinders them from walking in the path whither Jesus 
would lead them ! What faith these fishermen had in the Saviour ! 
They did not stay to ask him any questions as to how they were to live; 
what dangers and difficulties they would meet with ; or what duties 
at home they ought rather to attend to. With them it was simply — 
Jesus calls, and we obey the call. Zebedee was too old to go, but he 
did not stand in the way of his sons' departure ; and their mother, 
we know, was a believer in Jesus. 

Some months after his call, James was promoted to the position of 
an Apostle, with power to heal the sick, cleanse the lepers, raise the 

dead, and cast out 
^^ ^tefci. .siaie devils. He was one 

of the peculiar favor- 
ites of our Lord, be- 
ing often, like Peter 
and John, allowed to 
remain with him 
when the other 
Apostles were ex- 
cluded. He was 
present at the rais- 
ing of the daughter 
of Jairus, and at the 
bethlehem. transfiguration, and 

was with Jesus in the 
garden of Gethsemane. The Saviour gave him and his brother 
John the name of Boanerges, or the sons of thunder. He knew 
that their zeal would be so great, that, fearing nothing, they 
would, as it were, thunder the gospel into mens ears, startling and 
arousing all who heard them. Some have thought that the name 
Boanerges was given them because they wished to call down fire 
from heaven upon the Samaritans for not receiving Jesus. When we 
read this incident in the lives of these brothers, we must admire their 
zeal and devotion to the Saviour, which made them feel such indigna- 
tion at the want of respect shown to him. Jesus, however, reproved 




JAMES, THE GREAT. 375 

them. Love and forbearance were what he taught, not revenge. 
Elijah had indeed called down fire from heaven, but it was to save 
his life; the Apostles were only led by human passion, and knew not 
what spirit they were of. Jesus told them he had come to save men's 
lives, not to destroy them. 

It was soon after Jesus had informed his disciples of his approach- 
ing death and resurrection that Salome, the mother of James and 
John, knowing that our Lord had promised to his Apostles that they 
should sit on twelve thrones, judging the twelve tribes of Israel, came 
to him and made this request, " Grant that these my two sons may sit, 
the one on thy right hand, and the other on the left, in thy kingdom."* 
She thought Jesus would shortly reign as a king on earth, and was 
anxious to secure the places nearest his throne for her sons. Our 
Lord told her that she had mistaken the nature of his kingdom, 
which was a heavenly, not an earthly one ; and the most honorable 
places in it were not his to give, but they would be given to those for 
whom they were prepared by his Father. As a mere man, or medi- 
ator, Jesus could not promise his disciples places in heaven, but as 
God he could ; for at one time he said, " / appoint unto you a king- 
dom;"! "/give unto them eternal life." \ When the other Apostles 
heard of Salome's request, they were very indignant. Jesus, however, 
called them unto him, and told them that, if they wished to be great 
and honorable, there must be no strife or selfishness among them, but 
they were to be meek and lowly, and ever willing to minister to the 
wants of others ; to be ready to drink the cup of sorrow he drank of, 
and in all things to follow the example he set them of humility, love, 
and patience. 

After the transfiguration on the mount, and the scene in Gethsemane, 
we hear but little more of James individually in the Bible. Lie was 
one of the congregation of the faithful who assembled in Jerusalem 
after the ascension, and from that time his name does not occur in the 
Scriptures, until his death is recorded by St. Luke; though, for the 
fourteen years he lived after his divine Master had ascended into 



*Matt. xx. 21. fLukexxii. 29. JJohnx. 28. 

23 L, 



376 



THE APOSTLES OF JESUS. 



heaven, he labored indefatigably as an Apostle of the Lord Jesus. On 
him a cloven tongue of fire sat on the day of Pentecost, and he spoke 
with other tongues as the Spirit gave him utterance, and many wonders 
and signs were done by him. He was, with the other Apostles, im- 
prisoned by the high priest and the Sadducees, but the Lord was his 
keeper, and in the night the angel of the Lord opened the prison doors, 
and set him and his companions free. No fear had the son of thunder 
of the terrible Sanhedrim and its instruments of torture and death, 
but he rejoiced that he was counted worthy to suffer for Christ's sake. 




JERUSALEM. 



Though the religion of Jesus spread rapidly, there were still in Jeru- 
salem multitudes of Jews who would gladly have seen the whole body 
of believers exterminated. The king of the Jews at that time was 
Herod Agrippa the First. He was the grandson of Herod the Great, 
who slew the innocents, and being a favorite with the Emperor Clau- 
dius, he was made king of Judea, Samaria, and Abilene. He was a 
zealous supporter of the Jewish law, and a stanch upholder of the 
rites and institutions of his country. Being withal a cruel and ambi- 
tious prince, he was very willing to please the majority of his subjects 



cts 



JAMES, THE GREAT. 37? 

11 by harassing the Christians. In the persecution raised by him against 
the followers of Christ, the holy Apostle James, the zealous and earnest 
preacher, was called upon to drink his share of the bitter cup Christ 
had drunk before him. The prophecy of Jesus was fulfilled, " Ye 
shall drink indeed of my cup, and be baptized with the baptism that I 
am baptized with." * The following is the short account St. Luke gives 
us of the death of the first Apostolic martyr : — " Now about that time 
Herod the king stretched forth his hands to vex certain of the Church. 
And he killed James, the brother of John, with the sword." f In the 
history of the early Church we learn a few more particulars. Clemens 
Alexandrinus says that as James was being led to the place of execu- 
tion, the soldier who had accused him before the tribunal was so struck 
with the courage and constancy displayed by the Apostle, that he fell 
at his feet and implored forgiveness for what he had said against him. 
James raised him up, and embracing him, said, " Peace, my son, peace 
be to thee, and the pardon of thy faults." The soldier publicly pro- 
fessed himself to be a Christian. He was immediately condemned to 
death, and was beheaded with the Apostle. 

Not for James the martyr would the band of believers weep, but for 
themselves. He was safe with Jesus, they had yet to pass through 
the fire which was fast kindling around them. In the Church there 
was mourning. The Jews were pleased, and the politic king " pro- 
ceeded further to take Peter also. Then were the days of unleavened 
bread." J The mighty zealot of the Mosaic law, the observer of all 
legal ceremonies, he who was never absent from the daily sacrifice, 
knew that it was unlawful at that season to put any one to death, so 
he had Peter imprisoned in chains, intending after Easter to bring 
him forth, doubtless with the design of further pleasing the Jews by 
beheading him as he had done James. His rage was great when he 
found Peter had escaped out of his hands, and he had no mercy upon 
the unfortunate soldiers who guarded the prison. Shortly afterward 
Herod went to Caesarea, not to trouble himself -about the Christians, 
but to make war against the Tyrians and Sidonians. His mind being 



* Matt. xx. 23. -fActsxii. i, 2. J Acts xii. 3. 



378 



THE APOSTLES OF JESUS. 



fully occupied with the cares of state, schemes of worldly ambition, 
and legal ceremonies, Herod probably scarcely bestowed a passing 
thought upon the miseries he had brought upon the followers of Jesus. 
But God heard the cry of his chosen ones, and his avenging hand 
soon fell upon their persecutor. The Tyrians and Sidonians, know- 
ing that it would be greatly against their interest to be at war with 
Herod, desired peace, so they " made Blastus, the king's chamberlain, 
their friend,"* probably by bribery. Herod was persuaded to give 
them an audience. In the morning, he entered the theater magnifi- 
cently attired in a robe of cloth, 
woven with silver, and having 
ascended a throne he made an 
oration to the people. The 
rays of the morning sun, dart- 
ing upon his shining dress, 
caused it to be so dazzlingly 
bright that " the people gave a 
shout, saying, It is the voice 
of a god, and not of a man 
And immediately the angel of 
the Lord smote him, because 
he gave not God the glory: 
and he was eaten of worms." | 
He was carried to his palace 
by his attendants, where, after enduring the most racking torture for 
five days, he died. 

Enraptured by the glorious prospect before him, the blessed martyr, 
James, would scarce feel the stroke of the executioner which hurried 
his happy spirit to paradise. Slowly, as if to prove how utterly 
worthless wealth and rank are in the hour of suffering and death, the 
wretched Herod sank into hell. " Let me die the death of the right- 
eous r % 

It is remarkable that the Herod who slew the infants of Bethlehem 




HEROD RECEIVING SUPPLICANTS. 



* Acts xii. 20. 



f Acts xii, 22, 23. 



J Num. xxiii. 10. 



JAMES, THE GREAT. 379 

and the coasts thereof died, very shortly after that barbarous act of 
< cruelty, of a disease very similar to that which attacked his grandson 
in the theater of Caesarea. A short sketch of the life of Herod the 
Great, though not immediately connected with our subject, must be 
so interesting that I cannot refrain from giving it. When Herod was 
made king of the Jews, the beautiful though wicked Cleopatra, queen 
of Egypt, was in the height of her power, and Herod was not a little 
mixed up with her affairs, although she failed in her attempts to capti- 
vate him. It was about the year 37 B.C. that Herod ascended the 
throne of Judea, and from that time till his death domestic crimes and 
troubles formed a great portion of his history. He had a very beauti- 
ful and noble-minded wife, named Mariamne, whom he loved most 
ardently ; but his happiness with her was of short duration, for, hav- 
ing three years after his marriage willfully caused her brother, Aristo- 
bulus, a very handsome young man, to be drowned while bathing, all 
her love for Herod turned to indignation and loathing. She upbraided 
her husband with the murder of her beloved brother, and refused to 
be reconciled to him. Herod became angry, but his love for Mari- 
amne was so great that he could not long bear any resentment 
toward her. She, however, had a bitter enemy in Salome, Herods 
sister, who did all she could to procure her destruction. Salome 
accused the innocent Mariamne of the worst crimes, and succeeded 
in bringing her victim before judges who were resolved upon con- 
demning her. Mariamne was executed, meeting her fate with heroic 
firmness. No sooner was she dead than all Herod's ardent love for her 
returned, and he was seized with the most violent remorse for having 
caused her death. His agony of mind was so great that it seemed as 
if divine vengeance had fallen upon him. Frequently would he call 
for her and loudly lament her loss. He sought to divert his mind in 
feasts and assemblies, but to no purpose, and he would desire his ser- 
vants to call for their late royal mistress as if she were still alive and 
could hear them. At length he ceased to give any attention to public 
affairs. About that time a pestilential disease carried off the greatei 
part of the people, and many of his best and most esteemed friends 
were among the victims, and all men suspected that this calamity had 



380 THE APOSTLES OF JESUS. 

been brought upon them by the anger of God for the murder of 
Mariamne. Herod became more and more desponding; he retired 
into a desert place and there lost his reason altogether. Contrary to 
the expectations of all his physicians, he ultimately recovered, but his 
heart was in no way softened. He boldly threw off the mask of 
religion, and tried to do away with the law of Moses. The Jews were 
very indignant, and a conspiracy was formed to murder him in the 
theater. The plot, however, was discovered, and Herod found it 
necessary to provide for his own safety and guard against rebellion. 
He restored and fortified Samaria, calling it Sebaste, and converted 
the tower of Strato into a city and seaport, giving it the name of 
Caesarea. He built great towers in Jerusalem, calling them by dif- 
ferent names. The most beautiful he named after his unfortunate, but 
never-forgotten Queen, Mariamne. The indignation of the Jews at 
last rose to such a pitch that Herod found it necessary to conciliate 
them, so he undertook to rebuild the temple on a scale of the greatest 
magnificence. For nine years he employed eighteen thousand men 
constantly upon it, and Josephus says it was the most beautiful edifice 
that had ever been seen or heard of. In the superstructure there were 
stones of the whitest marble, upward of sixty-seven feet long, more 
than seven feet high, and nine broad. Well might the disciples speak 
of the " goodly stones " * of the temple. The lintels of the doors of 
the temple were very high, and were adorned with embroidered veils 
with their flowers of purple ; and over these was spread out a golden 
vine, with its branches hanging down from a great height. There 
were nine gates, thickly coated inside and out with gold and silver. 
And there was one without the holy house which far surpassed the 
others in beauty. It was larger than the rest of the gates, and was 
made of Corinthian brass, the most precious metal among the 
ancients, and was ornamented in a most costly manner with gold and 
silver. This is supposed to have been the gate called " Beautiful," f 
where sat the lame man who was healed by Peter and John. The 
inner temple or sanctuary was covered on every side with plate ; of 

* Luke xxi. 5. fActsiii. 2. 



JAMES, THE GREAT. 



381 



gold, so that when the sun rose upon it, it reflected such a dazzling 
luster that the eye of the spectator could not bear its radiance. But it 
is quite impossible for me to enter into a minute description of this 
magnificent and immense work of art. Though Herod was said to 
have finished the temple, yet the Jews continued to add to its splendor 
many years after that monarch' s death, which explains what the Jews 
said to Jesus, " Forty and six years was this temple in building, and 
wilt thou rear it up in three days ? " * 

While the temple was in course of erection, Herod's domestic 
troubles increased rather than diminished. His two sons, Alexander 
and Aristobulus, inherited the lofty spirit of their mother, Mariamne, 
and no doubt they often felt bit- 
terly toward their father for the 
share he had in their mother's death. 
Their wicked aunt, Salome, hated 
them as she had done her sister- 
in-law, and did all she could to 
incense Herod against them. At 
last they were by Herod's orders 
strangled in prison. They were 
both married men. The younger, 
Aristobulus, was the grandfather 
of Drusilla and Bernice, who are 

mentioned in the Acts of the Apostles as being at Csesarea when Paul 
was a prisoner there. Another of his sons Herod ordered to be led 
to execution when he himself was dying, but this son richly deserved 
his punishment. The miserable king had entered upon the last year 
of his life when our Saviour was born. " Now when Jesus was born 
in Bethlehem of Judea in the days of Herod the king, behold, there 
came wise men from the east to Jerusalem, saying, Where is he that 
is born King of the Jews ? for we have seen his star in the east, and 
are come to worship him. When Herod the king had heard these 
things, he was troubled, and all Jerusalem with him. And when he 




COUNTRY AROUND SAMARIA. 



* John ii. 20. 



382 THE APOSTLES OF JESUS. 

had gathered all the chief priests and scribes of the people together, 
he demanded of them where Christ should be born. And they said 
unto him, In Bethlehem of Judea: for thus it is written by the 
prophet, And thou Bethlehem, in the land of Juda, art not the least 
among the princes of Juda : for out of thee shall come a Governor, 
that shall rule my people Israel. Then Herod, when he had privily 
called the wise men, inquired of them diligently what time the star 
appeared. And he sent them to Bethlehem, and said, Go and search 
diligently for the young child ; and when ye have found him, bring 
me word again, that I may come and worship him also." * Oh, how 
like the treacherous Herod! He who could sport with his brother-in- 
law after he had made all the arrangements for his murder, and could 
persuade the unsuspecting youth to plunge into the water and swim 
to the servants who were waiting to drown him, and could afterward 
pretend to be overwhelmed with grief at the untimely death of Aristo- 
bulus, would find no difficulty in professing to the sages of the east 
anxiety to worship the infant Saviour. Well might Jesus have called 
him a fox. as he did his son, Herod Antipas. How Joseph and Mary 
escaped with the babe into Egypt, and remained there until the death 
of Herod, you know. " Then" Herod, when he saw that he was 
mocked of the wise men, was exceeding wroth, and sent forth, and 
slew all the children that were in Bethlehem, and in all the coasts 
thereof, from two years old and under, according to the time which he 
had diligently inquired of the wise men." f If we did not know that 
everything related in the Bible is true, we should doubt the possi- 
bility of a civilized man being guilty of such atrocity, which remains 
an unparalleled instance of cruelty, if one of the last acts of the 
wretched Herod were not equal to it. Not long after the murder 
of the innocents, Herod was seized with a dreadful disorder, which 
caused the most excruciating agony — worms fed upon him, and his 
breath became so loathsome that no one who could avoid it ventured 
near him. The more he suffered the fiercer he grew, and a few days 
before his death, feeling that his end was near, he sent for all the prin- 

*Matt. ii. 1-8. f Matt. ii. 16. 



JAMES, THE GREAT. 383 

cipal men of the Jewish nation wherever they lived. Under pain of 
death they were to obey the summons. A great number accordingly 
assembled at Jericho, where Herod was then staying, and were imme- 
diately, by the king's command, shut up in the hippodrome. Herod 
then sent for his sister, Salome, and told her that, as he knew his death 
would be the cause of great rejoicing, he was determined that it shou! r* 
be also the cause of great mourning. He therefore ordered her that 
she should, as soon as he had breathed his last, have all the nobles 
who were confined in the hippodrome shot with darts, and then there 
would be greater mourning at his funeral than had ever been heard of 
at the funeral of any king before him. This barbarous order was given 
only five days before he died. One ineffectual attempt he made to 
commit suicide, and shortly after expired. Such was the end of Herod 
the Great. Alas for human greatness ! He was carried to his sepulcher 
on a golden bier, which was inlaid with precious stones and covered 
with purple. On his head was placed a diadem, and above it a crown 
of gold. His mortal remains were thus, with all the pomp of royalty 
carried to their last resting-place, but whither had fled his black and 
guilty soul ? 

I must not omit to say that Salome did not obey Herod's orders, for 
she, as soon as he was dead, set all the nobles who were confined in 
the hippodrome at liberty. 

Whether or not devout men, as in the case of the first martyr, 
Stephen, were permitted to carry the Apostle James to his burial, we 
know not. The stranger who visits Jerusalem is shown a slab upon 
which, it is said, St. James laid his head when he was about to receive 
the stroke of the executioner. But if we only reflect a little, we can 
scarcely suppose that the poor persecuted Christians could have pre- 
served this memorial of the murdered Apostle ; or if they did for a 
few years, how could they, after Jerusalem had been razed to the 
ground, and presented to the beholder only a confused mass of ruins, 
say on what particular stone James had been beheaded? 

It is more than probable that James the Great never preached the 
gospel out of the Holy Land, though the Spaniards say that he visited 

Spain. They regard him as their patron saint, and represent him in 

20 



3§4 



THE APOSTLES OF JESUS. 



pictures on a white horse, his harness being studded with escalop 
shells. The Spaniards have an order of knighthood called the Order 
of St. James. 

In England there are about three hundred and sixty churches dedi- 
cated to St. James ; possibly some of these may be meant for St. Jamc^ 
the LesS : though not so stated 




THORN-CROWNED CHRIST. 




PHILIP. 

OE unto thee, Chorazin ! woe unto thee, 
Bethsaida! for if the mighty works had 
been done in Tyre and Sidon which have 
been done in you, they had a great while 
ago repented, sitting in sackcloth and ashes. 
But it shall be more tolerable for Tyre and 
Sidon at the judgment than for you/'* 
How must three at least of Christ's listeners 
have trembled when they heard this denun- 
ciation from the lips of one who never 
spake but the truth! Peter and Andrew 
were, as you know, born in Bethsaida; and St 
John tells us that " Philip was of Bethsaida, the city of 
Andrew and Peter." j* Doubtless all these Apostles had rela- 
tions and friends near and dear to them in the doomed city- 
relations and friends whom they had, perhaps with tears, attempted 
to lead to Christ, but who had refused to listen, and continued 
hardened and impenitent. Capernaum was also included in the 
anathema of our Saviour. " And thou, Capernaum, which art 
exalted unto heaven, shalt be brought down to hell : for if the 
mighty works, which have been done in thee, had been done in 
Sodom, it would have remained until this day. But I say unto you, 
that it shall be more tolerable for the land of Sodom in the day of 
judgment than for thee." J How literally all that Christ foretold has 
come to pass ! Bethsaida was then a rich and populous city — now 
five or six poor cottages, part of a large cistern, the ruins of a church, 



*Luke x. 13, 14. 



f John i. 44. 
387 



J Matt. xi. 23, 24. 



388 



THE APOSTLES OF JESUS. 



and a heap of broken columns, are all that remain of it. As to Caper- 
naum, which was, when Jesus honored it as his chief place of resi- 
dence, in the highest state of prosperity, it has totally disappeared from 
the face of the earth. No trace of it can be found; though travelers 
have sought diligently for its ruins, they have failed even to discover 
its site. From the loftiest pinnacle of glory it has sunk into complete 
oblivion, and the place thereof knows it no more. 

We hear nothing of Philip till his election to the discipleship, which 
important event of his life occurred the day after Andrew had taken his 

brother to Jesus. 
" The day follow- 
ing Jesus would 
go forth into Gali- 
lee, and findeth 
Philip, and saith 
unto him, Follow 
me."* So Philip 
was the first 
chosen of the 
Apostles; for 
though Peter and 
Andrew had con- 
versed with Jesus 
before Philip had 
seen him, yet they 
were not invited 
to follow our Saviour till some months afterward. There is no explana- 
tion given as to how it was that Philip at once obeyed Jesus and fol- 
lowed him, excepting that he was of " the city of Andrew and Peter/' f 
and consequently might have conversed with them about the expected 
Messiah. A divine power doubtless accompanied the command, 
" Follow me," for Jesus had as yet performed no miraculous works to 
prove that he was indeed the Son of God. Philip does not seem for 




SUPPOSED RUINS OF CAPERNAUM. 



* John i. 43. 



f John i. 44. 



PHILIP. 389 

one moment to have hesitated about what he should do, or to have 
questioned who it was who called him. No sooner was he elected 
than he began his labor of love. He "findeth Nathanael, and saith 
unto him, We have found him of whom Moses in the law, and the 
prophets, did write, Jesus of Nazareth, the son of Joseph." * It is 
evident from this passage that Philip was well acquainted with the 
writings of Moses and the prophets ; and it has been further stated by 
ancient writers that he had received an excellent education. Some 
months after his call to the discipleship, he was promoted to the 
dignity of an Apostle. His name does not frequently occur in the 
holy writings. 

Before our Saviour fed the multitude in the wilderness, he said to 
Philip, " Whence shall we buy bread, that these may eat? And this 
he said to prove him," j* or try his faith. " Philip answered him, Two 
hundred pennyworth of bread is not sufficient for them, that every one 
of them may take a little."!* It was no small quantity of bread that 
Philip named as being insufficient to distribute even sparingly among 
the company. A Roman penny, considered as equal to fifteen cents 
of our money, would make their two hundred pence equal to about 
thirty dollars with us. Besides, bread is now fully ten times dearer 
than it was then, so that in reality, according to our present ideas, 
Philip remarked that over three hundred dollars' worth of bread 
would not be sufficient for each to have a little. What a vast 
multitude there must have been! How many persons we do not know. 
There were five thousand men, but we are not told how many women 
and children. Every circumstance connected with this miracle is 
deeply interesting. John the Baptist had shortly before been beheaded 
in the Castle of Macherus, which was not far from Bethabara. His 
faithful disciples (some of them now Apostles of Jesus) were near the 
scene of his execution, and took up his body and buried it, no doubt 
at great personal risk. Who can but admire the courage and devotion 
of these good men, for they had reason to fear that the malice of 
Herodias would not be confined to John, but would be also extended 

*John i. 45. -j- John vi. 5, 6. J John vi. 7. 



390 THE APOSTLES OF JESUS. 

to his disciples and friends. Their sorrowful duty performed, they 
hastened to tell Jesus. We will suppose, for it was not improbable, 
that Andrew and John assisted in the burial of their late master. The 
Apostles had been sent out, two and two, by Jesus to preach the gospel, 
heal the sick, and cast out devils. Perhaps inclination had led Andrew 
and John to the neighborhood of Bethabara, so that, while they 
neglected not the work Jesus had given them to do, they could at the 
same time visit spots dear to them as associated with the Baptist's 
ministry. Their labors came to an abrupt conclusion. Their late 
beloved master was put to death, and they lost no time in hasten- 
ing to Jesus to tell him the sad story. Many a long mile would they 
have to travel before they again reached the shore of Galilee ; but 
every journey has an end, and ere very long they arrived at the place 
where their Lord was. All the Apostles, it seems, returned at the 
same time, and " gathered themselves together unto Jesus. " * Worn 
out both in body and mind no doubt they were, so how welcome to 
the wearied ones would be the invitation of Jesus, " Come ye your- 
selves apart into a desert place, and rest a while." f The little band 
entered a ship, and sailed to another part of the shore, where they 
landed, and ascended one of the mountains that slope gently down to 
the lake, " and there he sat with his disciples." J How long they 
rested I cannot tell, but I fear only a short time. Perhaps those who 
had assisted at the burial of John had not finished their account of the 
Baptist's last moments, when Jesus " lifted up his eyes, and saw a 
great company "§ coming. It appears that the people had seen them 
enter the ship, and came and ran round by the shore to the place to 
which Jesus and his disciples had retired. When our Saviour beheld 
this vast concourse hurrying toward him, how excusable would it have 
been if he had concealed himself and his jaded disciples. For we find 
that before he withdrew himself from the cities, the people had been 
so pressing with their wants that he and his disciples " had no leisure 
so much as to eat;"|| but no, our Lord's compassionate heart would 
not allow him to disappoint the multitude, who " were as sheep not 

♦ Mark vi. 30. f Mark vi. 31. J John vi. 3. § John vi. 5. || Mark vi. 31. 



PHILIP. 391 

having a shepherd,"* therefore he came clown the mountain and met 
them, " and spake unto them of the kingdom of God, and healed them 
that had need of healing." -j- So interested were the multitude in all 
Jesus was doing and saying that they appear not to have noticed the 
flight of time, and evening found them still in the desert, far from their 
homes, listening to the great teacher. Our Saviour must indeed for 
the time have fascinated them. They had traveled on foot many 
miles, bringing their sick and children with them, and had passed a 
whole day without having anything to eat, and yet they complained 
not of hunger, nor of fatigue. The twelve disciples at length inter- 
fered, but not until it was too late to dismiss the people to their homes 
fasting. The only plan that suggested itself to their minds was to 
send the multitude to the villages and towns near there, to lodge for 
the night and buy victuals, and this they advised Jesus to do. But 
he said, "They need not depart; give ye them to eat."^* The poor 
disciples confessed that they had but five barley loaves and two small 
fishes. How homely was the fare of Jesus and his Apostles, — dry 
bread and a little fish. Surely we ought not to complain if our table 
be not provided with dainties. After a little further conversation with 
Philip and the rest of the disciples, Jesus told them to make the men 
sit down on the grass. He directed them how they were to be seated, 
in companies of hundreds and fifties — one hundred facing another 
hundred, and fifty across each end. Thus arranged, all would be 
more easily served, and the number more readily ascertained. How 
the women and children were placed we are not told, but we know 
they were not overlooked. Not one out of that vast multitude refused 
to follow the directions of Jesus, but, in perfect order, seated them- 
selves on the grass, as they were told, though doubtless many looked 
at the five loaves and two fishes, and wondered if that were all the 
food provided for them. " Then he took the five loaves and the two 
fishes, and, looking up to heaven, he blessed them, and brake, and 
gave to the disciples to set before the multitude." § Many agents, 
doubtless, were employed in this stupendous miracle. The loaves 

*Markvi. 34. f Luke ix. 11. % Matt. xiv. 16. §Lukeix. 16. 



392 THE APOSTLES OF JESUS. 

and fishes were multiplied in the hands of the Apostles, who must 
have employed others to assist them; for how could twelve men, in 
the space of about two hours, serve several thousand hungry people ? 
" And they did eat, and were all filled." * All — men, women, and 
children — partook of a hearty meal, and when their hunger was 
appeased, more food was left than before they began to break their 
long fast. They were not, however, allowed to carry any away. The 
precious relics were given by Jesus to the disciples. The twelve 
Apostles gathered up the fragments, a basketful each. The multitude 
were, after seeing this wonderful miracle, so convinced that Jesus was 
the Messiah, that they wished at once to make him a king, believing 
that the Messiah, when he did come, would reign as a temporal monarch. 
But our Saviour would not allow it: his kingdom was not of this 

o 

world, and he had no wish to disturb the government of any earthly 
monarch, so he desired his disciples to get into a ship, and go across 
the lake, while he sent the multitude away. 

The feeding five thousand men, and perhaps as many or more 
women and children, with five loaves and two fishes, was one of the 
greatest miracles Jesus performed, and is the only one related by all 
four Evangelists. The place where this mighty work was done is still 
pointed out to travelers, and is called "the multiplication of bread." 

We hear nothing more of Philip by name in the holy writings till 
the closing scene of our Saviours life was near at hand ; but doubtless 
every day, from that on which Jesus called him till the ascension, was 
laden with incident worthy of record. And some of his nights, also^ 
how full of peril and heart-stirring scenes they were! That which 
followed the day on which was performed the miracle of the loaves and 
fishes, what a fearful night it was to Philip and the rest of the Apostles ! 
Overtaken by a storm on the lake, they were for hours tossed about, 
expecting every moment a watery grave. They were stupefied with 
fear, and when Jesus, walking on the raging sea to them, entered the 
ship and stilled the winds, Philip and the rest, forgetting the miracle 
of the loaves, " were sore amazed in themselves beyond measure, and 

*Luke ix. i?. 



PHILIP. 3Q 3 

wondered." * Then think of that fearfifl night when Philip and the 
rest forsook Jesus, and fled from Gethsemane ; and the nights of sorrow 
that followed, till that evening when their risen Lord appeared in the 
midst of them and said, " Peace be unto you." f 

The Greek proselytes, who wished to see Jesus, addressed them- 
selves to Philip, who, with Andrew, delivered their message to our 
Saviour. Both of the names, Andrew and Philip, are Greek. Why 
these two Apostles had not names common among the Jews given 
them is not known, but probably they may have traveled into the 
neighboring districts, such as Caesarea, where Greek was the language 
spoken by the mixed population, and found it advisable to adopt 
Greek names so long as they sojourned in those parts, and afterward 
retained their adopted names. This appears probable from the fact 
of the Greeks, when they wished to speak to Jesus, addressing them- 
selves to Philip, who immediately consulted Andrew, and these two, 
after telling Jesus that certain Greeks desired to see him, evidently 
introduced the foreigners to him. It would seem as though Philip 
and Andrew alone among the Apostles knew the Greek language. 

When Jesus was comforting and encouraging his poor disciples, 
just before the last supper, and was speaking of his Father, Philip 
said, " Lord, show us the Father, and it sufficeth us." \ Strange 
request to fall from the lips of a chosen servant of the Lord, and one 
who was well acquainted with the Holy Scriptures. Had he not read 
how God had said to Moses, " Thou canst not see my face : for there- 
shall no man see me, and live?"§ And had not Jesus declared that 
"no man hath seen the Father "?|| On Philip betraying this ignorance, 
our Saviour returned him this gentle reproof, " Have I been so long 
time with you, and yet hast thou not known me, Philip ? He that hath 
seen me hath seen the Father ; and how sayest thou then, Show us 
the Father ? Believest thou not that I am in the Father, and the 
Father in me ? The words that I speak unto you I speak not of my- 
self; but the Father that dwelleth in me, he doeth the works."** 

*Mark vi. 51. f John xx. 26. % John xiv. 8. 

§Exod. xxxiii. 20. || John vi. 46. ** John xiv. 9, 10. 

24 L 



394 THE APOSTLES OF JESUS. 

" No man hath seen God at any time." * All the manifestations or 
appearances of the Deity were made by the Son, one of the three per- 
sons of the Holy Trinity, the one God. Christ it was who led the 
Israelites through the wilderness. St. Paul says, " Neither let us 
tempt Christ, as some of them also tempted, and were destroyed of 
serpents. "j- He it was who appeared to Abraham, to Isaac, to Jacob, 
and to Moses. He manifested himself under various titles. He was 
the angel who so often appeared to the patriarchs and others. As 
captain of the Lord of hosts he appeared to Joshua at Jericho. Often 
is he called Jehovah, translated Lord. He is called at least a dozen 
times by that great name in the chapter which gives an account of his 
interview with Abraham in the plains of Mamre. Our Lord assures 
us that God the Father never has appeared to any man at any time, 
and Jehovah is a name never given to the angels, but is always con- 
fined to the great being who made heaven and earth. The Word of 
God therefore is the Jehovah here spoken of. The prophet Isaiah 
was favored with a vision of the Almighty, truly sublime and beautiful. 
" In the year that kin^ Uzziah died," he says, " I saw the Lord sitting 
upon a throne, high and lifted up, and his train filled the temple." \ 
In the fifth verse of the chapter the same being is called, " The King, 
the Lord of hosts." The Evangelist St. John tells us that the person 
whom the prophet saw in this vision was our Saviour Christ. " These 
things said Isaiah, when he saw his glory, and spake of him." § Oh, 
what marvelous love did this mighty Prince, this great Jehovah, this 
Lord of hosts display when he at length appeared as a weak and help- 
less infant in the stable of Bethlehem, when he dwelt with, and shared 
the labors of, the humble Joseph, w r hen he selected as his companions 
poor fishermen, and mingled with the meanest of the sons of earth ! 
He was the Word who created the world, and yet was led as a lamb 
to the slaughter. He, the Prince of Israel, was buffeted, spat upon, 
mocked, and then fastened to the accursed tree, and all to save us, to 
open to us the gates of Paradise, that we might share with him the 
glories of his Father's home. " Worthy is the Lamb that was slain to 

* John i. 18. j- 1 Cor. x. 9. Jlsa. vi. 1-3. §Jo nn x "' 4*« 



PHILIP. 



395 



receive power, and riches, and wisdom, and strength, and honour, and 
glory, and blessing." * " Blessing, and honour, and glory, and power, 
be unto him that sitteth upon the throne, and unto the Lamb for ever 
and ever." j* 

Philip is mentioned as being with the rest of the Apostles at Jeru- 
salem after the ascension, and after then his name does not occur in 
the Holy Scriptures. 

He is often confused with Philip the deacon, who preached and 
baptized in Samaria u It was 
generally believed by the an- 
cients that Philip was married, 
and it was said by some that 
he had daughters, who resolved 
never to marry ; but the women 
alluded to were, doubtless, the 
four daughters of Philip the 
deacon, "virgins which did 
prophesy." J The Apostle 
Philip, in the distribution of 
the different parts of the world 
that was made by the Apostles 
under the divine direction, had 
— so we are told by Nicephorus 
and others— Upper Asia given 
to him as the sphere of his 
ministry. There he labored 
with the greatest diligence, 

baptizing the converts, healing the sick, planting churches, 
and appointing ministers. After remaining in those parts some 
years, he went, we are told by the same authority, into Phrygia, 
now part of Turkey in Asia, where he, like Peter, followed his 
divine Master, and was crucified. It was in a city of Phrygia, 
named Hierapolis, now called Aleppo, famous for its wealth and 




WORSHIPPING JUPITER. 



* Rev. v. 12. 



■(•Rev. v. 14. 



\ Acts xxi. 9. 



39 6 THE APOSTLES OF JESUS. 

idolatry, that he suffered martyrdom. Clemens Alexandrinus says 
the inhabitants of Hierapolis were addicted to the grossest idola- 
try. Philip was much distressed at seeing them so deluded, and 
prayed constantly for them that they might be brought to the knowl- 
edge of Jesus. He then pointed out to the people the folly of their 
worship, at the same time telling them of the true God, and preaching 
the Gospel to them. They became quite ashamed of their idolatry, 
and many of them turned to the Lord. But as was usually the case 
whenever marked success attended the labors of the early Christians, 
the rulers of the people rose up to oppose them : so the magistrates 
of Hierapolis seized upon Philip, put him into prison, and then had 
him unmercifully whipped and scourged. He was then crucified, and, 
while hanging on the cross, stoned to death. It is said that, at his 
execution, the earth began to quake under the feet of the murderers; 
and they in their terror acknowledged and bewailed their sin, which 
was bringing the divine vengeance upon them, and the earthquake 
ceased. Philip had a constant and faithful companion in his beloved 
sister Mariamne. She, assisted by St. Bartholemew, took the martyred 
Apostle down from the cross, and buried him in or near Hierapolis. 

Surely there could not be many scenes more interesting for a painter 
to depict than the burial of Philip. It would probably be night when 
the devoted sister and her friend, the holy Bartholomew, performed 
the mournful ceremony. Perhaps the Apostle, with his wounded 
limbs (for he had been fastened to a cross by the cruel Phrygians, but 
had, when the earth quaked, been taken down and set at liberty), could 
but little assist Mariamne in the melancholy task of arranging decently 
the disfigured body, bruised and broken as it would be. They laid 
Philip in the tomb, and, like their divine Master, prayed for their 
enemies. 

il Then cheerly to their work again, 
With hearts new-braced and set 
To run, untired, love's blessed race, 
As meet for those who, face to face, 
Over the grave their Lord have met." 



BARTHOLOMEW. 




OU cannot have read the life of Philip without 
wishing to hear more of his fellow-laborer, 
the holy Apostle Bartholomew, who is also 
known by the name of Nathanael. It is not 
distinctly told us in the Bible that Nathanael and 
Bartholomew were the same person ; but there 
can be little doubt of it, for Matthew, Mark, and 
Luke speak of Bartholomew, and say nothing 
of Nathanael, and John speaks only of Nathanael 
and never mentions the name of Bartholomew. 
The three first Evangelists place Bartholomew 
among the Apostles, and couple him with Philip as John did Philip 
with Nathanael. And it would seem Nathanael was one of the 
twelve, from the fact of St. John speaking of him as being with the 
disciples Peter, Thomas, James, John, and two others, who are sup- 
posed to be Andrew and Philip, on the Sea of Tiberias, when "Jesus 
stood on the shore " * after his resurrection ; and then John expressly 
tells us that this was " now the third time that Jesus showed himself 
to his disciples after that he was risen from the dead." f It was 
evidently only to the Apostles that our Saviour had appeared on the 
two previous occasions the Evangelist alludes to. The first was on 
the evening of the day Jesus rose from the dead, when all were 
assembled in a room but Thomas, "one of the twelve."^ The second 
was eight days afterward, when "again his disciples were within, and 
Thomas with them."§ 

The word Bar, in Syriac, signifies son of, hence Bar-Tholmai, or 



* John xxi. 4. 



f John xxi. 14. 



J John xx. 24. 



§ John xx. 26. 



399 



400 THE APOSTLES OF JESUS. 

Bartholomew, means son of Tholmai or Tholomew, so that this 
Apostle might be spoken of as Nathanael Bartholomew, or Bar-Thol- 
mai. Peter was sometimes called Bar-Jona, son of Jona. Bartimaeus, 
the blind beggar, was the "son of Timaeus."* In the case of the 
magician St. Paul struck with blindness, he is called " Bar-Jesus," f 
son of a man of the name of Jesus. Would that we had been favored 
with more particulars of the life of Nathanael Bartholomew, if I may 
so call him, than what can be gathered from the Scriptures and the 
works of ancient writers ; but the little that is known of him cannot 
fail to inspire every one with the greatest respect for his character. 
Our Lord himself pointed him out as a pattern of simplicity and sin- 
cerity, by saying, u Behold an Israelite indeed, in whom is no guile !" \ A 
rare sight, and worthy of being admired, was the man that even Jesus, 
who knew his every thought, pronounced free from deception of any 
kind, and perfectly upright. Of Nathanael's family, trade, or profession 
but little is known. St. John tells us that he was " of Cana in Galilee ;".§ 
and some have supposed he was descended from a noble family, even 
the Ptolemies of Egypt, though in our Saviour's time he and his near 
relations were in humble circumstances. It is most likely that his 
calling was the same as that of those with whom we find him on the 
Lake of Galilee after the resurrection of Jesus. 

You will remember that Philip had no sooner received the invita- 
tion to follow Christ than he sought out Nathanael, and said to him, 
" We have found him of whom Moses in the law, and the prophets, 
did write: Jesus of Nazareth, the son of Joseph." || But Nathanael 
doubted. He was not ignorant of what the law and the prophets had 
stated relating to the Messiah, but from that he knew that Christ was to 
come " of the seed of David, and out of the town of Bethlehem, where 
David was ;" * * and Nazareth was such a notoriously wicked place that 
he exclaimed, " Can there any good thing come out of Nazareth ?" f f 
For thirty years had Jesus, a perfect model of every virtue, dwelt in 
Nazareth, and yet Nathanael, who lived only four miles off, had never 

* Mark x. 46. f Acts xiii. 6. J John i. 47. § John xxi. 2. 

|| John i. 45. * * John vii. 42. f f John i. 46. 



BARTHOLOMEW. 



491 



even heard of him till now. So strong was the prejudice against the 
Nazarenes, that no one looked for goodness among them, and the 
holy family of Joseph passed their days unnoticed and uncared for by 
the short-sighted world around them. Most likely Nathanael had, 
from his boyhood, been accustomed to visit Nazareth. He might 
more than once, perchance, have passed the workshop of the carpenter, 
Joseph, and have seen the master and a comely youth busily employed 
with their tools, but he saw no more. Had he known who the youth 
was, he would have prostrated himself before him, exclaiming, " My 
Lord and my God;"* or perhaps he might, before entering the city, 
have stopped at a well to quench his thirst, and while resting there, a 
matron may have come to the fountain, 
accompanied by a youth, who, with 
affectionate care, assisted his mother 
to raise some water, and then, lest the 
burden should be too heavy, helped to 
carry the pitcher back into the city. 
Such a novel sight in Nazareth would 
excite the wonder and sympathy of the 
pious and warm-hearted Nathanael ; 
and we can fancy him following this 
pattern of filial love to his humble 
home. Perhaps he would have entered 
the dwelling, poor as it was, but he 

had no right to intrude upon the privacy of even a despised 
Nazarene, and he would pass on, wondering whether there were not, 
after all, some good in Nazareth. Had he known who that youth 
was, he would have knelt before him, exclaiming, " Rabbi, thou art the 
Son of God ; thou art the King of Israel." f Or perhaps on one 
occasion of his visiting Nazareth, a funeral procession may have passed 
him, and first among the mourners he may have observed a newly- 
made widow, supported by her son. Out of reverence for the dead, 
Nathanael may have stood with head uncovered till the melancholy 




FOUNTAIN AT NAZARETH. 



* John xx. 28. 



•J- John i. 49. 



4 o2 THE APOSTLES OF JESUS. 

train had gone by. But had he known who the son of the chief 
mourner was, he would, in solemn awe, have bowed his head to the 
dust while the Holy One passed. There is abundant scope for the 
imagination in picturing scenes connected with the private life of 
our Saviour, but those I have drawn are not altogether imaginative. 
Jesus, we know 7 , probably worked at his reputed father's trade till he was 
thirty years of age, for he is not only called " the carpenters son," * but 
" the carpenter ; " f and the well now called the Virgin's Well, just out- 
side of Nazareth, still remains. Lord Lindsay, in his " Letters on the 
Holy Land," says, "Every scene of our Saviour's life at Nazareth is 
marked by chapels and churches. There is a well, however, named after 
the Virgin, to the east of the city, which we gazed at with evident interest. 
It still supplies Nazareth with water, and thither, without a doubt, came 
the Virgin mother and her Saviour son, day after day, to draw water, as 
we also saw the daughters of Nazareth coming/' And Joseph, we 
may suppose, died and was buried in Nazareth some time before our 
Saviour commenced his ministry. There can be no doubt that Mary 
was a widow when Jesus, while hanging on the cross, consigned her 
to the care of St. John; and it is believed she had been so for some 
years. But I must proceed with the history of Nathanael, as the only 
Evangelist who gives the account of this Apostle's first interview with 
Christ calls him. He received no direct reply to his question, " Can 
there any good thing come out of Nazareth? Philip saith unto him, 
Come and see. Jesus saw Nathanael coming to him, and saith to him, 
Behold an Israelite indeed, in whom is no guile ! Nathanael saith 
unto him, Whence knowest thou me ? Jesus answered and said unto 
him, Before that Philip called thee, when thou wast under the fig-tree, 
I saw thee."t 

Jewish writers tell us that devout persons frequently offered up 
their prayers under the shade of fig-trees. Probably Nathanael was 
so occupied when Philip found him, and took him to Jesus : — 

" In his own pleasant fig-tree's shade, 

Which by his household fountain grew, 
Where, at noon-day, his prayer he made, 
To know God better than he knew." 

*Matt. xiii. 55. f Mark vi. 3. IJohn i. 46-48. 



BARTHOLOMEW. 



403 



Our Lord's knowledge of his secret devotions, though at too great 
a distance to have seen him with his bodily eyes, convinced Nathanael 
that it was indeed the Messiah who stood before him ; and in an ecstasy 
he exclaimed, " Rabbi, thou art the Son of God ; thou art the King of 
Israel." * Our Saviour, pleased with his ready faith, said, " Because I 
said unto thee I saw thee under the fig-tree, believest thou ? Thou 
shalt see greater things than these. Verily, verily, I say unto you, 
Hereafter ye shall see heaven open, and the angels of God ascending 
and descending upon the Son of man." f Greater things than Christ's 
knowing he had been at prayer under the fig-tree should Nathanael 
see in the miracles our Lord in- 
tended shortly to perform, and 
which would so convince him of 
the heavenly nature of Jesus, that 
he would in imagination, if not in 
reality, see angels descending upon 
our Saviour, and ascending again 
when their mission was accom- 
plished. How greatly those holy 
beings rejoiced in the prospect of 
man's redemption, and, in an inferior 
sense, assisted in the mighty task, we 
have abundant proof. At the annun- 
ciation, at the birth, after the tempta- 
tion in the wilderness, in Gethsemane, after the resurrection, and at 
the ascension, we find these holy messengers were employed, and in 
visible forms. Within three days after his introduction to Jesus, 
Nathanael witnessed the first public miracle our Saviour performed. 
" And the third day there was a marriage in Cana of Galilee ; and the 
mother of Jesus was there : and both Jesus was called, and his disci- 
ples, to the marriage." \ The twelve were not all there, of course, 
several of them not having yet seen Jesus ; but Nathanael is gener- 
ally believed to have been one of the disciples invited to the marriage 




ANCIENT VESSELS. 



* John i. 49. 



f John i. 50, 51, 



J John ii- i> 2. 



si. 



4 o 4 THE APOSTLES OF JESUS. 

feast in Cana. Who the bridegroom was is not told us, but it is sup- 
posed by many to have been St. John. Before the feast was over the 
wine was exhausted, and "the mother of Jesus saith unto him, They 
have no wine. Jesus saith unto her, Woman, what have I to do with 
thee ? Mine hour is not yet come." * We are so accustomed to think 
of Mary only as the meek and lowly Virgin, — first in humble faith 
receiving the heavenly message ; then patiently enduring all the in« 
conveniences of a stable when she most needed the comforts of her 
own home; then, under the guidance of Joseph, fleeing with the infant 
Jesus into a foreign country to avoid the cruelty of a tyrant; then, a few 
years afterward, searching with sorrow-stricken face for her lost child ; 
and lastly, as a desolate widow, gazing upon her crucified son, — that 
we can scarcely imagine her one of a joyous wedding party ; but it is 
no less true that she was one of the guests at the marriage of Cana, 
and not merely tolerating the festive scene out of courtesy to the bride 
and bridegroom, but taking an active part in the entertainment. She 
enters into the feelings of the host when the wine is exhausted, and 
appeals to Jesus to help him in his difficulty. Why did Mary tell her 
son, possibly in a whisper, that there was no wine ? Why did she not 
tell Nathanael, who would know better in his own city from whence 
more could be procured ? Surely Mary must have witnessed some of 
the miraculous powers of Jesus in her humble home at Nazareth, and 
now hoped he would, by the same divine power, relieve the bride- 
groom from his awkward position. There is something in the answer 
of Jesus to Mary that appears to us rather harsh ; but he meant no dis- 
respect; he only wished her to understand that, as he had now entered 
upon his public ministry, he could no longer be subject to her. The 
word woman was in those days used to females of the highest rank, 
and our Lord, when displaying his deep affection for her in his last 
fearful agonies, addressed his mother as woman. " Woman, behold 
thy son ! " f Mary appears not to have been discouraged by the reply 
she received from Jesus, but privately said to the servants, " Whatso- 
ever he saith unto you, do it." J " And there were set there six 



* John ii. 3, 4, -j- John xix. 26. J John ii. 5. 



BARTHOLOMEW. 



405 



waterpots of stone, after the manner of the purifying of the Jews/' * 
The vessels were placed for the guests to wash their hands in before 
sitting down to the feast, as it was contrary to their custom to sit 
down to meat with unwashen hands. Jesus told the servants to till 
the waterpots with water. "And they filled them up to the brim. 
And he saith unto them, Draw out now, and bear unto the governor 
of the feast." f The water was, as you are aware, turned into wine. 
This miracle, no doubt, confirmed the faith of Nathanael, and the 
other followers of Jesus, for it is said, " This beginning of miracles 
did Jesus in Cana of Galilee, and manifested forth his glory ; and his 
disciples believed on him."^ Among the ruins of Cana may still be 
seen large stone pots of the same description as those used in our 
Saviour's time for purification. We 
hear nothing more of Nathanael till we 
find him, under the name of Bartholo- 
mew, ranked among the Apostles, when 
he not only saw, but, in the name of 
Jesus, did many mighty works. Devils 
trembled at his voice, and dared not 
disobey him. Disease vanished at his 
touch, and the soul returned to the 
stiffened corpse when he commanded it 

His life, from this time till the ascension of our Lord, was one 
continued scene of self-denial and danger. His Master was 
" despised and rejected of men, a man of sorrows and acquainted 
with grief." § And Bartholomew, his faithful follower and servant, 
endured the same indignities and trials. Twice he escaped ship- 
wreck, only by a miracle each time. Often doubtless, like his 
Lord, he had nowhere to lay his head. From city to city he 
accompanied Jesus, and shared with him the hatred and contempt of 
his wretched countrymen. He was one of the little band who 
took refuge in Bethabara when the Jews sought to kill Jesus; and 
he, with the rest, tried to persuade our Saviour not to go to Bethany 




FOUNTAIN AT CANA. 



* John ii. 6. 



f John ii. 7, 8. 



J John ii. 11. 



§Isa. liii. 3. 



4 o6 THE APOSTLES OF JESUS. 

when Lazarus was sick. He was at the last supper, and heard the 
astounding words, " One of you shall betray me ; " * and, like the others, 
said, " Is it I?"f and shortly afterward joined in the last hymn he 
sang on earth with " the Lamb of God: "J that night he fled from 
Gethsemane, and unless he were one of those acquaintances who stood 
afar off beholding the crucifixion of our Lord, the earthquake, the 
darkened sun, and the rising of the dead from their graves, we know 
nothing more of him till we find him and the other disciples, " for fear 
of the Jews," § shut up in a room, when their risen Lord appeared in the 
midst of them. He, with the rest, was terrified, for they thought they 
saw a spirit; but jesus "upbraided them with their unbelief," || and 
"showed them his hands and his feet."** Eight days afterward our 
Saviour again appeared to the disciples in Jerusalem. The doors of 
the room in which they were assembled were closed, and we are led to 
believe securely fastened, yet Jesus suddenly stood in the midst of 
them, and said, "Peace be unto you." f f Shortly afterward we find 
Nathanael, with some of the other disciples, once more on the hallowed 
Lake of Galilee. " There were together Simon Peter, and Thomas 
called Didymus, and Nathanael of Cana in Galilee, and the sons of 
Zebedee, and two other of his disciples. Simon Peter saith unto them, 
I go a fishing. They say unto him, We also go with thee. They 
went forth, and entered into a ship immediately ; and that night they 
caught nothing." \\ In the morning Jesus stood upon the shore, but 
they did not know him until he had performed a miracle. For forty 
days the Apostles saw Jesus at various times after he had risen from the 
dead, and then he ascended into heaven. I can tell you very little 
more of Nathanael, or, as I shall for the future call him, Bartholomew, 
as I believe his name only once occurs in the Acts of the Apostles, and 
that is when he is mentioned in the list given of those who, according 
to the command of Jesus, remained in Jerusalem till the descent of the 
Holy Ghost upon them. A few pages back I remarked that, from the 
time of his call till the ascension of our blessed Lord, Bartholomew s 

*Johnxiii. 21. fMarkxiv. 19. J John i. 29. gjohnxx. 19. 

|| Mark xvi. 14. * * Luke xxiv. 40. f f John xx. 26. \% John xxi. 2, 3. 



BARTHOLOMEW. 



407 



life was one continued scene of self-denial and danger, but no one can be 
in the least acquainted with the history of the early Church and sup- 
pose that his labors or his troubles ceased till he had laid down a life 
devoted to the spread of the Gospel. Socrates, of Constantinople, in his 
" History of the Church," says that he worked among the most cruel 
and barbarous heathens on the borders of Africa, near Abyssinia, then 
called Ethiopia ; and Eusebius tells us that more than a hundred years 
afterward a great philosopher and Christian, named Pantaenus, became 
a missionary, and in his journeyings arrived at the scene of Bartholo- 
mew's labors, and there found a copy of the Gospel according to St. 
Matthew, which, according to tradition, St. Bartholomew had left behind 
him. Has ever traveler since found on the shores of the Red Sea 
such a peerless gem as that manuscript, carrying as it did the tidings 
of salvation to millions of immortal creatures ? After Bartholomew 
had been some time in this part, it appears from the history that he 
removed further north; and now it was that at Hierapolis he worked 
with Philip. You will remember that the Phrygians were perfectly 
blinded with idolatry, but the devoted and zealous Apostles succeeded 
in convincing many of their errors, which so enraged the magistrates 
that they seized upon Philip and Bartholomew, and crucified them. 
The life of the latter, however, was saved in consequence of the people 
being made sensible by the earthquake that God's vengeance was upon 
them. He was taken down from the cross alive, his heavenly Father 
having more work for him to do ; but Philip's labors were ended, and 
he rested in the Lord. How Bartholomew assisted Philip's sister, 
Mariamne, to bury the martyr, I have already told you. After making 
one more effort to convert the inhabitants of Hierapolis, they left the 
city. What afterward became of his interesting companion I know 
not ; but probably she is among the noble army of martyrs near the 
throne of her Saviour, in her robes of spotless white. From Hiera- 
polis Bartholomew removed a little further to the east, and went into 
Lycaonia, where Chrysostom assures us he established the Christian 
religion ; and, having crossed Cappadocia, he finally reached Armenia, 
and there, according to Sophronius, his labors ceased. While preach- 
ing to the inhabitants of a city, called Albanople, he was seized by the 



408 BARTHOLOMEW. 

governor, a miserable idolater, who treated his victim with the greatest 
cruelty. Grievous it is to have to relate how this holy and good man, 
whom you cannot have read about without loving and admiring, was 
first beaten to the ground with staves, then, as Hippolytus, a Greek 
father and martyr of the third century, tells us, crucified with his head 
downward ; then, as others say, taken from the cross alive and flayed, 
and afterward beheaded. What monsters to have dreamed of such 
cruelties ! But their power was limited. They could not shut out from 
the martyrs dying gaze that glorious home they were hurrying him to, 
the prospect of wiiich made him endure cheerfully all the tortures 
inflicted upon him. 

The burial-place of this Apostle is uncertain. It is supposed by 
some to have been at Rome, but this is very improbable. 

The name of Bartholomew sadly reminds us of one of the most 
terrible massacres we read of in history, that known as ' j The Barthol- 
omew, 1 ' because the bloody work began on the festival of that saint. 
The cruel Catherine de Medicis, for some time Queen Regent of 
France, and mother of Charles IX., was a bitter enemy to the Protest- 
ants, or, as they were called, Huguenots. The burning of Protestants 
had formed part of the festivities of her coronation, and from that time 
till her death, which occurred forty years afterward, she never ceased 
plotting their destruction ; but it was the fearful tragedy that com- 
menced on the 24th of August, 1572, which has rendered her name 
infamous throughout all ages. 

It would be out of place here to enter into a minute account of the 
massacre of St. Bartholomew 7 ; suffice it to say, that the wicked queen- 
mother, aided by one or two others, laid all her plans with the greatest 
secrecy. In order to allure as many Huguenots as possible to Paris, 
she pretended to favor them, and many of the highest quality were 
invited to the Court. On the day before the massacre, a number of 
the citizens were ordered to appear in the king's presence, and were 
told that when certain signals were given they were to slay as many 
of the Huguenots as they could; and if they refused to do so, they 
would be hanged. At midnight the awful signals were given : bells 
were rung, torches were put into the windows, and chains placed 



BARTHOLOMEW. 4 d 9 

across the streets, and the bloody work began. The murderers 
spared neither age nor sex. Many were slain in their beds, and the 
I headless bodies were thrown through the windows. The badge worn 
by the inhuman monsters engaged in this tragedy was a white cross 
in their hats ; and they were encouraged by the priests, who each held 
a sword in one hand and a crucifix in the other. Surely the angels 
must have wept to have seen the sacred emblem of our salvation thus 
polluted. The massacre lasted a week. Seventy thousand fell vie- 
tims to the fury of the ambitious and cruel Catherine de Medicis. 
Many visitors at the palace were slain ; and one goldsmith boasted of 
having killed four hundred persons with his own hands. Though 
Catherine de Medicis was the prime mover of this fearful massacre, 
the heads of the Church in Rome must have been privy to it, for the 
news of its accomplishment was eagerly expected in the papal city, 
and when it arrived was received with acclamations, and the firing of 
cannon announced to the neighboring villages that the bloody work 
had been done in Paris. The Pope went to church in procession, 
performed high mass with all the splendor of his court, and ordered a 
Te Deum to be sung in celebration of the event. By his order, a 
picture of the slaughter was painted, and still hangs on the walls of 
the papal palace. A medal was also struck in commemoration of the 
event, the one side of it presenting the head of the Pope, and the 
other the exterminating angel, with the sword and the cross, destroy- 
ing the Protestants, and having this inscription in Latin, " Slaughter of 
the Huguenots, 1572." 



THOMAS 




HE more we study the lives of the Apostles, the 
greater must be our regret that so little is known 
in reference to their youthful days. Such noble, 
self-denying, and brave men must in their boy- 
hood have given many instances of the courage, 
love, and devotion for which they were afterward 
so eminently distinguished. It is true that the 
grace of God powerfully influenced them after 
"they had been with Jesus."* But can we imagine 
Peter as a youth being anything but warm- 
hearted, energetic, and generous, as ready to plunge into the Sea of 
Galilee to save the life of a companion, as he was when a man to leap 
from his boat and wade through its waters to his dear Lord ? And 
how many affecting stories might not the mother of John have told of 
the gentleness, goodness, and filial love of her child ! But there were 
no printed books in those days ; and though there might be a few 
biographers, they would only think of writing the life of a Herod, a 
Pilate, or a Caiaphas. Poor fishermen, however exalted their virtues, 
would be quite beneath their notice. 

We are told the birthplace of many of the Apostles, but as to what 
city Thomas was a native of, or who his father was, we are left in total 
ignorance. It is supposed that Thomas was a Galilean, and that 
his parents were very poor indeed; but, being pious, they carefully 
instructed him in the knowledge of the holy writings. It is thought 
that his father was a fisherman, and that he himself was brought up to 
the same occupation. The Evangelists do not mention him till they 



25 L 



* Acts iv. 13. 



412 THE APOSTLES OF JESUS. 

give the list of the Apostles, and then always couple him with 
Matthew. At the command of Jesus, Thomas went forth to preach to 
men that they should repent, to cast out devils, and to anoint with oil 
those that were sick, and heal them. But, from the time of his ordina- 
tion to the Apostleship, he is not individually mentioned in the Scrip- 
tures until he was at Bethabara with Jesus shortly before the crucifix- 
ion. A touching instance is then given of his willingness to die with 
his dear Master. Our Lord had, with his disciples, gone up to Jeru- 
salem. He had, by his preaching, offended his unbelieving country- 
men, who three times attempted to stone him ; but " his hour was nol 
yet come," * and he escaped out of their hands, and went to Beth- 
abara, beyond Jordan, where John had baptized. While he was there 
with the Apostles, he received a message from the sisters of Bethany, 
telling him that their brother Lazarus was sick. " Now Jesus loved 
Martha, and her sister, and Lazarus," f but he did not at once hasten 
to the bedside of his friend ; not because he was afraid of the Jews 
(Bethany being only two miles from Jerusalem), nor because he was 
indifferent, but "that the Son of God might be glorified. "J He might 
have transported himself instantly to Bethany, and raised Lazarus at 
once from his sick couch, or even have given the word at Bethabara, 
and the disease would have vanished ; but the hardened Jews might 
have said that the complaint had suddenly taken a favorable turn : and 
so our Saviour waited till Lazarus was dead. Can we not imagine 
the state of painful suspense the sisters were kept in ? Jesus had re- 
ceived their affecting message, " Lord, behold he whom thou lovest is 
sick." § They did not ask him to come, for they felt sure that, if he 
knew they were in trouble, he would hasten to their assistance. His 
reply, "This sickness is not unto death," || would, for a time, assure 
them. But the disease gained strength, the pulse became weaker, and 
symptoms of death appeared. Oh, how often would Martha leave her 
dying brother, and with eager gaze look in the direction from whence 
Jesus should come ! but still there were no signs of the Great Physi- 
cian. The death dew stood on the forehead of the loved one, and 

* John vii. 30. f John xi. 5. J John xi. 4. § John xi. 3. || John xi. 4. 



THOMAS, 415 

Mary, in an agony of grief, would pray — oh, how fervently ! — for Jesus 
not to tarry ; but there was no sound of his coming. At length the 
parting kiss was given, the eyes were closed, the heart ceased to beat, 
and the bereaved sisters sat down to weep beside the corpse of their 
brother. Jesus knew all that was passing in that house of mourning; 
he heard the prayers and sighs of Martha and Mary, and saw the soul 
of Lazarus departing ; but, notwithstanding, he remained at Bethabara. 
At length he said to his disciples, " Let us go into Judea again. His 
disciples say unto him, Master, the Jews of late sought to stone thee ; 
and goest thou thither again ? Jesus answered, Are there not twelve 
hours in the day ? If any man walk in the day, he stumbleth not, 
because he seeth the light of this world. But if a man walk in the 
night, he stumbleth, because there is no light in him/' * Jesus meant 
them to understand that, until the time had arrived for him to " make 
his soul an offering for sin,"f the Jews had no power to take him. 
Afterward, he said, " Our friend Lazarus sleepeth, but I go that I may 
awake him out of sleep. Then said his disciples, Lord, if he sleep, he 
shall do well." \ Thus did the disciples try to persuade Jesus not to 
go, fearing that they would fall into the hands of the Jews if they ven- 
tured near to Jerusalem. " Then said Jesus unto them plainly, Lazarus 
is dead, and I am glad for your sakes that I was not there, to the intent 
ye may believe ; nevertheless, let us go unto him. Then said Thomas, 
which is called Didymus, unto his fellow-disciples, Let us also go, that 
we may die with him " § — that is, with Jesus. The courage of Thomas 
inspired the rest of the Apostles, and the devoted party left Bethabara, 
but did not reach Bethany till Lazarus had been in the grave four days. 
Bethany was only six miles from Bethabara. Why did Jesus linger on 
the way? "That the Son of God might be glorified."| If he raised 
Lazarus immediately after his death, the Jews might have said that 
Lazarus had only been in a trance, so he waited till corruption had 
begun its work. In the meantime, we can imagine that so long as 
their brother's corpse remained in the house, all hope would not 
be extinguished in the bosoms of the sisters. Doubtless, they 

*John xi. 7-10. flsa. liii. 10. % John xi. n, 12. § John xi. 14-16. || John xi. 4. 



416 THE APOSTLES OF JESUS. 

had heard how Jesus had restored to life Jairus's daughter and 
the widow's son ; and could he not, if he were there, give them their 
brother back again ? But hour after hour passed, and he came not. 
One day only was the corpse suffered to remain in the house, then was 
it carried to the tomb. And now the sisters believed that they were 
indeed parted forever from Lazarus on this side of the grave. This 
amiable family had many friends who came from Jerusalem " to Martha 
and Mary, to comfort them concerning their brother." * Four days of 
mourning passed away, and then a group of travelers approached the 
city, and soon the news spread that Jesus was coming. The sisters 
heard of it, but only Martha went to meet him. With a bright, joyous 
face had she formerly welcomed him to Bethany ; but now, in heart- 
broken accents, she salutes him with the lamentation, " Lord, if thou 
hadst been here, my brother had not died." j- And then, as if hope 
were not quite abandoned, she continued, " But I know, that even now, 
whatsoever thou wilt ask of God, God will give it thee. Jesus saith 
unto her, Thy brother shall rise again. Martha saith unto him, I know 
that he shall rise again in the resurrection at the last day. Jesus said 
unto her, I am the resurrection, and the life : he that believeth in me, 
though he were dead, yet shall he live : and whosoever liveth and 
believeth in me shall never die. Believest thou this ? She saith unto 
him, Yea, Lord : I believe that thou art the Christ, the Son of God, 
which should come into the world. "J After this full and complete 
confession of her faith, " she went her way, and called Mary her sister 
secretly, saying, The Master is come, and calleth for thee. As soon as 
she heard that, she arose quickly, and came unto him."§ What new 
hopes fluttered in the breasts of the sisters as they hurried to Jesus ! 
Martha had told Mary, secretly, that Jesus had come. She knew how 
much reason she had to dread the Jews, knowing that he was so 
near. But the mourners, whom Mary had left in the house, supposing 
that she had gone to the grave to weep there, followed her. When 
Mary had reached the place where Jesus was, she fell at his feet, and, 
like her sister, exclaimed, " Lord, if thou hadst been here, my brother 

* John xi. 19. f John xi. 21. JJohn xi. 22-27. §John xi. 28, 29. 



THOMAS. 



417 



had not died. When Jesus therefore saw her weeping, and the Jews 
also weeping which came with her, he groaned in the spirit, and was 
troubled, and said, Where have ye laid him ? They said unto him, 
Lord, come and see. Jesus wept. Then said the Jews, Behold how he 
loved him! "* 

Jesus wept : the sisters wept : and the Jews wept. Were the Apostles, 
do you imagine, unmoved spectators of so much sorrow ? Thomas had 
proved his love to Jesus by coming, as he supposed, to die with him. 
Would he not weep with Jesus ? Peter was ready to lay down his life 
for his dear Lord's sake : would he not weep with Jesus ? And the 
best beloved disciple, would he 
not weep when Jesus wept ? And 
Bartholomew and Philip, and the 
rest, all but the hypocritical Judas, 
how would their hearts melt with- 
in them ! They moved to the 
grave. It was cut in the rock, 
and a stone was placed at the 
entrance. Jesus gave orders for 
the stone to be removed. This 
was done, and at once revealed 
the corpse, closely wrapped in 
linen bandages, the legs bound 
together, and the arms bound to 

the sides. "And Jesus lifted up his eyes, and said, Father, I 
thank thee that thou hast heard me. And I knew that thou 
hearest me always: but because of the people which stand by 1 
said it, that they may believe that thou hast sent me. And when he 
thus had spoken, he cried with a loud voice, Lazarus, come forth. 
And he that was dead came forth, bound hand and foot with grave- 
clothes." f What must have been the feelings of those who, after 
hearing the command of Jesus, saw the body immediately begin to 
move f then leave the tomb and stand before them ? We can readily 




ANCIENT TOMBS IN THE ROCKS. 



* John xi. 32-36. 



f John xi. 41-44. 



4 i 8 THE APOSTLES OF JESUS. 

suppose how they gazed in silent amazement upon the spectral figure 
till the voice of Jesus, directing them to " loose him and let him go," * 
aroused them. Vain would it be to attempt to describe the gratitude 
of the sisters, the reverential awe of the disciples, and the wonder of 
the Jews, when, upon the removal of the napkin which covered the 
face, they beheld the features of Lazarus, not a mass of corruption, but 
glowing with health and beaming with intelligence. 

AH the party, we know, did not accompany Lazarus to his home ; 
but we can readily suppose that Jesus and his disciples became his 
guests. How would the sisters, on arriving at the house, with trem- 
bling joy, bring out the garments of their brother, which they had 
carefully put away, to be kept as precious relics; and then, after hastily 
removing all signs of mourning from the dwelling, prepare a feast 
suitable to the solemn though joyous occasion. 

St. John is the only Evangelist who gives an account of this deeply- 
interesting event. The reason why Matthew, Mark, and Luke were 
silent on the subject probably was that, when they wrote their Gospels, 
Lazarus (who, we are told by early writers, lived thirty years after he 
was raised from the dead) was alive, and would, if they had recorded 
the miracle, have been exposed to danger through the malice and 
hatred of the Jews. But, when St. John wrote his Gospel, Lazarus 
was again laid in the tomb, there to rest till he shall a second time 
hear the voice of the Son of God, and come forth. 

Thomas was, as you will have observed, also called Didymus, each 
name signifying " a twin," or " one of twins." In Hebrew he w r ould be 
addressed as Thomas, but in Greek as Didymus. 

When Jesus was comforting his poor disciples, just after telling them 
that he must leave them, he said, "Let not your heart be troubled : ye 
believe in God, believe also in me. In my Father's house are many 
mansions : if it were not so, I would have told you. I go to prepare 
a place for you. And if I go and prepare a place for you, I will come 
again, and receive you unto myself; that where I am, there ye may be 
also. And whither I go ye know, and the way ye know. Thomas 



* John xi. 44. 






THOMAS. 



419 



saith unto him, Lord, we know not whither thou goest ; and how can 
we know the way ? Jesus saith unto him, I am the way, the truth, 
and the life : no man cometh unto the Father but by me." * Thomas 
was still thinking of an earthly kingdom, and an earthly palace, and 
wished to know the way that led to them ; but Jesus explained to 
him that he was the way, and it was only through him that they could 
reach their home — a heavenly one. 

After this, we do not hear of Thomas by name till the evening of 
the day Christ rose from the dead. " Then, the same day, at evening, 
being the first day of the week, when the doors were shut where the 
disciples were assembled for fear of the Jews, came Jesus and stood 
in the midst, and saith unto them, Peace be unto you. And when he 
had so said, he showed unto them his hands and his side. Then 
were the disciples glad when they saw the Lord." f Thomas was not 
with them. What occasioned his absence we know not. Perhaps 
since that night, when, like scattered sheep, the disciples fled from 
Gethsemane, he had not been seen by any of his companions, so 
knew not of their arrangement to meet together ; or perhaps, though 
aware of their design, fear of the Jews prevented him, even at night, 
leaving his hiding-place. We are simply told that " Thomas, one of 
the twelve, called Didymus, was not with them when Jesus came." \ 
It would seem, however, that but little time was lost before he was 
informed that the Lord had appeared to the Apostles. But he would 
not believe. " Except," said he, " I shall see in his hands the print 
of the nails, and put my finger into the print of the nails, and thrust 
my hand into his side, I will not believe." § Strange indeed was his 
incredulity. Had not Jesus himself said to his disciples, as they were 
going up to Jerusalem, that he would rise from the dead " the third 
day?" I'j And could he, after the wonderful miracles he had seen per- 
formed, imagine anything impossible with Christ ? And, moreover, 
he had the declaration of ten men who had, for more than two years, 
been the constant companions of Jesus, that they had seen him, and 
he had showed them his hands and his side. So deeply rooted was 

* John xiv. 1-6. f John xx. 19, 20. % John xx. 24. §John xx. 25. || Mark x. 34. 



420 



THE APOSTLES OF JESUS. 



his unbelief, that, for eight days, he obstinately rejected the proof of 
Christ's resurrection, during which time he must probably have heard, 
over and over again, how Jesus had appeared to Mary Magdalene, 
then to the women who had been at the sepulcher, then to the two 
disciples on their way to Emmaus, and that Peter when alone had 
seen him. How fatal this hardness of belief would have been to 
Thomas if the compassionate Jesus had not condescended to prove to 
him, by his own senses, that he had indeed risen from the dead! 

" And after eight days, again his disciples were within, and Thomas 
with them : then came Jesus, the doors being shut, and stood in the 
midst, and said, Peace be unto you. Then saith he to Thomas, Reach 
hither thy finger, and behold my hands ; and reach hither thy hand, 

and thrust it into my side : and be not 
faithless, but believing. And Thomas 
answered and said unto him, My Lord 
and my God. Jesus saith unto him, 
Thomas, because thou hast seen me, 
thou hast believed : blessed are they 
that have not seen, and yet have be- 
lieved."* No sooner was Thomas con- 
vinced than his unbelief was changed 
into rapture ; and he confessed that it 
was not only his Lord and Master who 
stood before him, but his God. 
Not much more can be gathered of the life of the Apostle 
Thomas from the Holy Scriptures. He was one of the party on the 
Lake of Galilee when Jesus stood on the shore, after his resurrection, 
and who, when they reached the shore, dined with our Saviour. We 
may suppose that Jesus chose a secluded spot for this repast, but a 
stray pedestrian may, perchance, while strolling along the shore, have 
passed them ; and if so how little would the stranger imagine, as he 
looked at the group of fishermen, the coal fire, the broiled fish, and the 
bread, that he who presided over that humble feast was " The mighty 




EASTERN GREETING. 



*John xx. 36-29. 



THOMAS. 421 

God, The everlasting Father, The Prince of Peace," * and the Saviour 
of the World. 

After the ascension we find Thomas, with others, in a large upper 
room in Jerusalem, where they " continued with one accord in prayer 
and supplication,"| and from that time he is not spoken of by name in 
the Bible. Thomas labored at first in Judea, and afterward, Origen 
tells us, he traveled into Parthia. He subsequently, Sophronius and 
others inform us, preached to the Medes and Persians, and other 
nations. After many journeys, it appears that he reached India. 
Nicephorus says that at first he was afraid to venture among these dark- 
colored and cruel heathens, but he was encouraged by a vision that 
God would be with him and help him, so he not only entered India, 
but journeyed far into the country. He was, through the divine bless- 
ing upon his ministry, most successful in bringing the people out of 
the grossest darkness into the clear light of the gospel, winning them 
by his gentleness, patience, and persuasive powers to the obedience of 
Christ. It was at a city called Malipur, in India, that he began to 
erect a place for divine worship, when he was forbidden to complete 
the building by the priests and Segamo, prince of the country. But 
after performing several miracles, the work was suffered to proceed, 
and Segamo himself became a Christian. The idolatrous priests 
now began to see that their calling was in danger ; so they resolved 
to put Thomas to death, vainly imagining that, if the leader were 
destroyed, the new religion would soon die away. Not long had the 
murderers to wait before an opportunity occurred for them to carry 
out their wicked design. Outside the gates of Malipur was a tomb ; 
who was buried there I know not, but one would suppose some dear 
friend of the Apostle, for to this tomb Thomas was in the habit of 
retiring, and, probably because it was a quiet and secluded spot, he 
there held communion with his God. It was while engaged in prayer 
in his favorite retreat that the Brahmins and their armed followers 
attacked him. They shot him with their arrows, stoned him, and at 
length one of the priests ran him through with a lance. His disciples 

* Isaiah ix, <3, fActs i. 14. 

23 



422 THE APOSTLES OF JESUS. 

carried the body to the church Thomas had a little time before 
completed, and there in great grief interred the holy martyr. The 
sacred building was afterward improved, till it became a church of 
great magnificence. The Christians of the East say, and believe, that 
the body of Thomas was, with great care, dug up by Don Emanuel 
Frea, governor of the Coast of Coromandel ; and it was discovered 
that Prince Segamo, whom Thomas had been the means of con- 
verting, had been buried in the same grave. 

In the sixteenth century, Don Alfonso De Souza was viceroy in 
India, under John the Third, king of Portugal, and resided near the 
scene of Thomas's death. The Portuguese say that some brass 
tablets were brought to him, with inscriptions on them so ancient that 
they could scarcely be read. A Jewish antiquarian at length discovered 
that they contained a donation from the king to Thomas of a piece 
of ground to build a church upon. It is said there was also a cross 
found bearing an inscription, which was interpreted by a learned Brah- 
min. It gave an account of Thomas's ministry in those parts, and 
his death, and stated that that cross had been kept as a memorial of 
the martyred Apostle, it being stained with his blood. 

When the Portuguese first arrived in India, more than three hundred 
years ago, they found great numbers of Christians, called St. Thomas's 
Christians : no less, some say, than fifteen or sixteen thousand families, 
successors of the disciples of Thomas. They had churches, were 
very poor, were governed by patriarchs and bishops, received the two 
sacraments, and observed many of the seasons of the Church. 

The date of Thomas's death is not known. Chrysostom says 
that this Apostle, who was at first the weakest and most incredulous 
jf all the Apostles, became, through Christ's condescending to satisfy 
his scruples, and the power of the divine grace, the most active and 
invincible of them all. 




MATTHEW. 




OLEMN indeed must be the thoughts of the 
traveler as he strolls on the shores of Galilee. 
Perfect stillness pervades the scene. Not 
even a ripple on the beautiful lake disturbs 
the silence around him. Not a single boat 
gliding across the sea varies the picture. In 
solitude he may stand and contemplate the 
mountains that afforded a retreat to the blessed 
Jesus from the noisy throng, and the waters that were 
ever ready to obey the voice of their divine Master. But 
how different must it have been when our Saviour walked 
by the sea-side, and multitudes followed him ! Look at an ancient 
map of Palestine, and you will see how many flourishing cities raised 
their proud heads on the banks of Gennesaret. What a busy scene 
the lake must have then presented ! Vessels of every description 
were sailing from one side to the other. Boats for passengers, and 
ships for merchandise ; fishermen's boats, and doubtless often boats 
full of pleasure-seekers from Capernaum, Bethsaida, Tiberias, and 
other places. 

No wonder that the publican, or tax-gatherer, who had the good for- 
tune, speaking in a worldly sense, to be stationed on the shore of the Sea 
of Galilee, carried on a flourishing trade. It is the history of one of these 
Roman servants you are about to read. But, first, I must explain 
what a publican was. He was a collector of the customs, or tribute, 
from the Jews and others for the Romans, under whose yoke the Jews 
then were, and had been for sixty years before the birth of Christ. 
These collectors were called in Latin publicani (publicans), because 
they gathered public payments. The taxes were looked upon by the 

425 -. 



426 THE APOSTLES OF JESUS. 

Jews, especially the Galileans, as a great grievance. Not only the loss 
of the money was a consideration, but the impost itself constantly 
reminded them that they were not free. The Roman publicans, know- 
ing that Jews would better understand the habits of their own people, 
often employed them as deputies. These deputy publicans were held 
in great detestation and contempt, for they not only collected what 
was required by the Romans, but seized every opportunity of extort- 
ing money for themselves. Another reason why the Jews despised 
them was, because they had, in the way of business, to mix with the 
Gentiles, a Jew thinking it a disgrace to deal with, or even speak to, a 
Gentile. So much were the Jewish publicans abhorred by their 
countrymen, that it was considered unlawful for any one to do them 
an act of kindness, to sit at meat, or to travel with them. A Jew 
might even cheat a publican without being punished for it, and was 
not allowed to hold any communion with him in matters of religion. 
In short, a publican was shunned, detested, and feared. Jesus, in giv- 
ing directions to his disciples, told them that if a brother trespassed 
against one of them, he was to reprove him privately ; but if that had 
no effect, he must do so before witnesses ; and if the offender still con- 
tinued hardened, the injured man must, said our Saviour, " tell it unto 
the church ; but if he neglect to hear the church, let him be unto thee 
as a heathen man and a publican." * It was a common proverb among 
the Rabbins, " Take not a wife out of that family wherein there is a pub- 
lican, for such are all publicans," or vile persons. Although the Roman 
publicans were generally people of consequence, they had no repu- 
tation for honesty. So confirmed was their character for fraud and 
extortion, that when one of them, Sabinus, the father of the Emperor 
Vespasian, proved an exception to the rule, there were certain statues 
erected to his memory with this inscription, " For the faithful publican." 
And, therefore, no wonder if, in the Gospel, publicans and sinners go 
hand in hand. 

Matthew, the Apostle and Evangelist, was a publican. He recorded 
the fact, that the power of religion might be made known. Read 

*Matt xviii. 17. 



MATTHEW. 427 

his own words " And as Jesus passed forth from thence, he saw a man, 
named Matthew, sitting at the receipt of custom: and he saith unto 
him, Follow me. And he arose, and followed him." * What aston- 
ishment must this event have caused in the minds of those who were 
standing by ! Can we imagine the scene ? In a counting-house on 
the shore, near Capernaum, sat Matthew, busy collecting the taxes due 
upon merchandise and passengers about to be taken across the lake. 
Probably he appeared wholly absorbed in his profitable business, and 
heedless alike of the scorn and hatred of his fellow-countrymen, and 
any reproaches of his own conscience, as he extorted money both for 
his masters and for himself. But who can tell what was passing 
through his mind ? Perhaps, as he sat there, he w T as reflecting upon 
the wonderful things that were happening at Capernaum, and possibly 
he had listened to our Lord's discourses, and his heart had been 
touched with love for, and admiration of, the divine Teacher. We 
know, however, no more than the Jews who unwillingly paid him the 
tribute money, and saw in Matthew only a vile tax-gatherer. A man 
in humble garb approached the spot. He looked upon Matthew, antf 
simply said, "Follow me."| 

il At once he rose, and left his gold, 
His treasure and his heart 
Transferr'd, where he shall safe behold 
Earth and her idols part. ' ' 

What marvelous power had that meek stranger exercised ? would 
the wondering Jews ask, as they looked upon the vacant seat and 
the neglected heaps of money. They did not reflect that he 
who could heal the sick, and raise the dead, could, with a word 
or look, give spiritual life to a heart dead to all but worldly gain. 
With a cheerful and willing spirit did Matthew sacrifice all for 
Christ. So overflowing with thankfulness was he at having found 
the Saviour, that he made a great feast in his own house, inviting 
his friends to meet Jesus and his disciples, and to rejoice with him. 
Jesus became the guest of Matthew, and sat down with publicans and 

* Matt. ix. 9. fLuke v. 27; 



428 THE APOSTLES OF JESUS. 

sinners. You would have supposed that all must h^ve admired the 
condescension and humility of our Lord ; but the haughty Pharisees 
found fault with him. They insolently asked his disciples why he 
associated with publicans and sinners. Our Saviour heard them, and 
at once answered, " They that are whole need not a physician, but 
they that are sick. I came not to call the righteous, but sinners to 
repentance. 1 ' * No one blames a physician for the company he is with 
when his patients compose it, so, as Jesus came to heal those who 
were afflicted with the disease of sin, and the Pharisees considered 
themselves righteous, they ought not to have been surprised at finding 
sinners rather than themselves the Saviour's companions. 

The following year Matthew was ordained an Apostle, from which 
time no special mention is made of him in Scripture. He, like the 
rest of the holy band, preached the gospel, healed the sick, cast out 
devils, and took part in, or witnessed, the interesting scenes of our 
Lord's life, the last of which was that which took place on Olivet, 
when Jesus, while blessing the Apostles, ascended into heaven. 

Matthew was also called Levi. It is not known precisely where he 
was born, but he was believed to have been a native of Galilee. His 
father's name was Alphaeus, and some have supposed that he also was 
a publican. The father of Matthew must not be confounded with 
Alphaeus, the father of James the Less. After our Lord's ascension, 
Matthew preached up and down Judea for eight years or more, and 
then labored in converting the Gentiles. He wrote his Gospel (the 
first that was penned) chiefly for his Jewish brethren. In it he proves 
that Jesus was the promised Messiah. Knowing the faith of his 
countrymen in the Old Testament Scriptures, he begins his Gospel by 
pointing out that Jesus of Nazareth was directly descended from Jesse, 
from whom was to spring the Messiah. (Read the eleventh chapter 
of Isaiah.) He shows, in many instances, that the events related in 
his Gospel were the fulfillment of prophecies the Jews acknowledged 
to be true. When speaking of the birth of Jesus, he reminded them 
of the prophecy of Isaiah, " Behold, a virgin shall be with child, and 

* Luke v. 31, 32. 



MATTHEW. 429 

shall bring forth a son, and they shall call his name Emmanuel, which 
being interpreted is, God with us."* He told them that Jesus was 
born in Bethlehem, and that the chief priests and scribes said that 
Christ must be born there, for the prophet Micah had written, " And 
thou Bethlehem, in the land of Juda, art not the least among the 
princes of Juda : for out of thee shall come a Governor, that 
shall rule my people Israel." j* John the Baptist, who, in the wilder- 
ness, proclaimed to the Jews that the Messiah was at hand, was, 
Matthew said, the same spoken of by the Prophet Esaias, " The 
voice of one crying in the wilderness, Prepare ye the way of the 
Lord, make his paths straight." J Jesus, he wrote, " came and dwelt in 
Capernaum, which is upon the sea coast, in the borders of Zabulon 
and Nephthalim : that it might be fulfilled which was spoken by 
Esaias the Prophet, saying, The land of Zabulon, and the land of 
Nephthalim, by the way of the sea, beyond Jordan, Galilee of the 
Gentiles ; the people which sat in darkness saw a great light ; and to 
them which sat in the region and shadow of death light is sprung 
up." § When he recounted the miracles of Jesus, how he healed tlv* 
sick and cast out devils, he reminded his countrymen of the prophecy 
of Esaias, " Himself took our infirmities, and bare our sicknesses." || 
The method of teaching adopted by our Lord was, he wrote, a fulfill- 
ment of prophecy. " All these things spake Jesus unto the multitude 
in parables ; and without a parable spake he not unto them : that it 
might be fulfilled which was spoken by the prophet, saying, I will open 
my mouth in parables ; I will utter things which have been kept secret 
from the foundation of the world." * * Jesus entered Jerusalem upon 
an ass. St. Matthew reminded the Jews of what Zechariah had 
prophesied. " Tell ye the daughter of Sion, Behold, thy King cometh 
unto thee, meek, and sitting upon an ass, and a colt the foal of an 
ass." 1 1 Thus this Evangelist lost no opportunity of pointing out the 
fulfillment of prophecy in the life and ministry of Jesus. And what 
believer in the Old Testament could, after reading St. Matthew's 

*Matt. i. 23. fMatt. ii. 6. J Matt. iii. 3. § Matt. iv. 13-16. 

|| Matt. viii. 17. * * Matt. xiii. 34, 35. f fMatt. xxi. 5. 



43° 



THE APOSTLES OF JESUS. 



history of our Saviour, doubt that Jesus of Nazareth was indeed the 
Christ ? 

It is only in St. Matthew's Gospel that you will find an account of 
the adoration of the magi, the flight into Egypt, the massacre of the 
innocents, the parable of the ten virgins, the dream of Pilate's wife, the 
resurrection of many saints at our Saviour's crucifixion, and the brib- 
ing of the soldiers by the chief priests after our Lord had risen from 
the dead. 

Of the mode of St. Matthew's death, nothing certain is known ; but 
it is supposed that he was slain with a halberd at Naddaber, in Ethio- 
pia, where he had, by his preaching and miracles, been the means of 
converting multitudes. He was noted for his humility, and Clemen- 
Alexandrinus says for his temperance and abstemiousness also. 

St. Matthew is generally coupled with St. Thomas. St. Mark ami 
St. Luke, in giving the list of the Apostles, place the former before the 
latter ; but Matthew, with his w T onted humility, places himself last 




PALM TREE. 




JAMES THE LESS. 

Y no means the least important of the Apostles was 
James the Less, who was also called James the 
Just. He was considered a model of virtue ; and 
Josephus, the Jewish historian, speaks of him as a 
44 wonderful person, celebrated of all others foi 
righteousness." It is not known what place he be- 
longed to, excepting that in the Talmud it is said 
James was a native of Sechania. No trace, how- 
ever, of even the site of a town of that name can be 
discovered, so you must be content with simply knowing 
that he dwelt in Palestine. It is needless to surmise in 
what part of the Holy Land the deeply-interesting family of whid" 
James was a member resided. His mother was sister to the Virgin 
Mary, so her home, before her marriage, must have been at Sepphoris, 
a large city near Nazareth, as Anne and Joachim, the supposed parents 
of the Virgin, are said, by early writers, to have resided there. But 
this does not tell us where James lived before Christ began his 
ministry. He and his cousin, the blessed Jesus, might have been 
companions from their infancy, or they might only have seen each 
other when they and their parents met at the annual feasts in Jeru- 
salem. James the Less was one of the four sons of Alphaeus or Cleo- 
phas and Mary. His brothers — Joses or Joseph, Simon or Simeon, 
and Jude or Judas (the last an Apostle) — are all mentioned in the Gos- 
pels, and are spoken of as our Lord's brethren. The word " brethren >; 
in the New Testament must not always be understood as meaning 
sons of the same parents, as it is sometimes used when a remoter 
relationship is intended. 

No record is left of James's call to the discipleship, and his name 
2g r, 431 



43 2 



THE APOSTLES OF JESUS. 



does not occur in the Holy Writings till he was ordained an Apostle. 
We do not read of any individual act of his in the Gospels, but as one 
of the twelve selected by our Saviour to be his companions and at- 
tendants, he filled a higher position on earth than ever monarch has 
yet attained to. The Lord of all gave him his commission, and, as a 
soldier of the cross, he fought bravely against the foes of Christ, and 

came off more than 
conqueror through 
him who loved him. 

The Saviour, after 
his resurrection, hon- 
ored James with a 
special interview; 
but what passed on 
that occasion, or even 
where the meeting 
took place, we are not 
told in the Bible. Not 
one of the Evangelists 
speaks of the event, 
but St. Paul tells us 
that Jesus "was seen 
of James ; then of all 
the Apostles."* There 
was, so early as the 
first century, a sect of 
Judaizing Christians 
(afterward called 
Nazarenes),who used 
the Gospel of St. Matthew in Hebrew, but added much to it that 
cannot be considered of undoubted authority. The account they 
give of the interview between our Lord and James, and the circum- 
stance which led to it, is, according to Jerome, that the latter took a 




JACOB'S WELL. 



* x Cor. xv. 7. 



JAMES THE LESS. 435 

iolemn oath that, from the time he had drunk the wine the Saviour had 
given him when he instituted the Sacrament of the Lord's Supper, he 
would eat bread no more till he had seen Jesus risen from the dead ; and 
that after his resurrection Jesus appeared to James, and set bread before 
him, and, having blessed it, he brake it, and gave it to the Apostle, 
saying, " Eat thy bread, my brother, for the Son of man is truly risen 
from among them that sleep." 

After the ascension of our Lord, James took a very distinguished 
part in the acts of the Apostles, and was, on account of his exalted 
character, regarded as a person of the greatest importance in the early 
Christian Church. Fie was made Bishop of Jerusalem. Jesus, it is 
supposed, left behind him an intimation that he wished James to be 
appointed to this honorable post. 

When Peter had been admitted into the house of Mary the mother 
of Mark, after his delivery out of prison by the angel, he gave his 
friends an account of his miraculous escape, and then said, " Go, show 
these things unto James and the brethren;"* meaning the whole 
Church, and particularly James, the bishop of it. 

We have brought forcibly to our minds, in the case of the disputa- 
tion touching circumcision, the very high position James filled, and the 
deference which was paid thereto. While Paul and Barnabas were at 
Antioch, " certain men which came down from Judea taught the breth- 
ren, and said, Except ye be circumcised after the manner of Moses, ye 
cannot be saved." f The Apostle and his companion, after a lengthy 
discussion with these Christians who wished to unite the ceremonial 
law with faith in Christ, resolved to go up to Jerusalem to consult the 
Apostles and elders about the question. This they did (St. Paul tells 
us that he " went up by revelation 't), accompanied by Titus, and w r ere 
received by " James, Cephas, and John, who seemed to be pillars" § of 
the church, to whom " they declared all things that God had done with 
them. "| A council was then held, in which there was much disputing. 
Peter addressed the assembly. Then Barnabas and Paul. Finally, 
James stood up. How many eager eyes would be fixed upon the 

*Actsxii. 17. f Acts xv. 1. J Gal. ii. 2. § Gal. ii. 9. || Acts xv. 4. 



436 THE APOSTLES OF JESUS. 

venerable Apostle ! How all present would bend forward to hear the 
decision of their bishop ! James concurred in all that Peter, Paul, and 
Barnabas had said. His speech was as follows : " Men and brethren, 
hearken unto me : Simeon " (Simon Peter) " hath declared how God at 
the first did visit the Gentiles, to take out of them a people for his 
name. And to this agree the words of the prophets ; as it is written, 
After this I will return, and will build again the tabernacle of David, 
which is fallen down; and I will build again the ruins thereof, and I 
will set it up : that the residue of men might seek after the Lord, and 
all the Gentiles, upon whom my name is called, saith the Lord, who 
doeth all these things. Known unto God are all his works from 
the beginning of the world. Wherefore my sentence is, that we 
trouble not them, which from among the Gentiles are turned to God: 
but that we write unto them, that they abstain from pollutions of idols, 
and from fornication, and from things strangled, and from blood. For 
Moses of old time hath in every city them that preach him, being read 
in the synagogues every Sabbath-day." * No further discussion was 
necessary after James had given his sentence. Peter, John, Paul, Bar- 
nabas, and the rest regarded the point as settled. The fact of the 
Apostles deeming James's sentence as final, is proof of the very high 
position which this most excellent Apostle occupied in the estimation 
of his brethren. "Then pleased it the Apostles and elders, with the 
whole church, to send chosen men of their own company to Antioch 
with Paul and Barnabas ; namely, Judas surnamed Barsabas, and 
Silas, chief men among the brethren : and they wrote letters by them 
after this manner: The Apostles and elders and brethren send greet- 
ing unto the brethren which are of the Gentiles in Antioch and Syria 
and Cilicia : Forasmuch as we have heard that certain which went out 
from us have troubled you with words, subverting your souls, saying, 
Ye must be circumcised, and keep the law: to whom we gave no such 
commandment : it seemed good unto us, being assembled with one 
accord, to send chosen men unto you with our beloved Barnabas and 
Paul, men that have hazarded their lives for the name of our Lord 

* Acts xv. 13-21. 



JAMES THE LESS. 437 

Jesus Christ. We have sent therefore Judas and Silas, who shall also 
tell you the same things by mouth. For it seemed good to the Holy 
Ghost, and to us, to lay upon you no greater burden than these neces- 
sary things ; that ye abstain from meats offered to idols, and from 
blood, and from things strangled, and from fornication : from which if 
ye keep yourselves, ye shall do well. Fare ye well." * 

This decree of the council of Jerusalem set the question about cir- 
cumcision completely at rest. No Gentile was required to be circum- 
cised, nor was obedience to any part of the ceremonial law enforced 
upon them as necessary to salvation. There were, however, certain 
customs, in themselves indifferent, which few Jews, even after they had 
become Christians, could be induced to lay entirely aside. Of this 
nature was their dislike to eat any animal with the blood in it, or that 
had been strangled, or any meat which had been offered in sacrifice to 
idols. As regarded these things, the Gentile Christians had no such 
scruples. But the letter from the council advised that the Jewish pre- 
judices in these matters should be considered, in order that the Jews 
might not, when they sat down to their meals, be shocked by seeing 
the Gentile converts pay no regard to so positive a command of Moses. 

The letters were written, and every precaution, we may suppose, 
was taken to guard against any mischance that might happen to 
travelers passing through a country at that time infested by banditti, 
and overrun by a conquering enemy. But before the great Apostle 
and Barnabas took their departure from Jerusalem, can we not imagine 
them, in company with Peter, John, and James, paying a hasty visit to 
places, oh, how dear to the devoted followers of Jesus — Gethsemane, 
Calvary, Olivet, Bethany, and many other spots would possess an 
irresistible charm to the enthusiastic Paul. But the zealous mission- 
ary, anxious to return to his great work, would not linger; and soon 
he and his three companions were far from the holy city, wending their 
perilous way to Antioch. Three hundred miles had they to travel. It 
is probable they took a direct route ; and, if so, they would pass the 
lofty Gibeon, and perhaps gaze at the rock upon which, more than a 



* Acts xv. 22-29. 



438 THE APOSTLES OF JESUS. 

thousand years before, had lain the bodies of the seven sons of Saul 
Ere long they would reach Bethel ; and perhaps, like the patriarch 
Jacob, would sleep there. In crossing Samaria, they possibly rested 
at the well where Jesus talked with the woman of Samaria. When 
they arrived at Nain, they perhaps entered the city by the gate through 
which, twenty years before, the corpse of the widow's son was being 
carried when Jesus restored it to life. From the heights of Nazareth 
they may have gazed upon the lovely Lake of Galilee, whose clear 
waters, then sparkling in the distance, would soon be dyed with the 
blood of those who took no heed of the mighty works Jesus did. In 
time they would reach the foot of the snow-capped mountains of Leb- 
anon : and now, through dreary wilds and over burning plains, the 
weary travelers directed their course to the Orontes. Oh, how welcome 
to them would be the sight of that beautiful river, with its vine-covered 
banks ! The rest of their journey would most likely be by water, and 
as the splendid city of Antioch, Queen of the East, burst upon their 
view, can we not imagine the delight of Silas and Judas. The stu- 
pendous walls, the gorgeous palaces, the head of Charon, the theaters, 
baths, colonnades, temples, and groves of laurels, myrtles, and 
cypresses, above which towered the rocky Mount Sylphius, were 
new to them. But Paul and Barnabas were not strangers to the 
beauties of Antioch, so one object alone would attract them — the 
church of the Christians. The news soon spread that the anxiously- 
looked-for travelers had arrived, and a multitude quickly assembled 
to hear the decision of " the council of the Apostles." The letter was 
publicly read, the contents of which filled the hearts of the listeners 
with joy. Ages have passed since that epistle moldered into dust, 
but the sentence of James continues to be read in the congregations 
of the faithful, who still rejoice in the liberty wherewith Christ hath 
made his people free. 

Ten years after Paul's journey to Antioch with the letter from the 
council, we find him again at Jerusalem, and being welcomed by James 
and all the elders, to whom " he declared particularly what things God 
had wrought among the Gentiles by his ministry."* But there were 

*Acts xxi. 19. 



JAMES THE LESS. 



439 




HEBREW PRIESTS. 



those in the city who no sooner heard of his arrival than they sought 
to kill him. The gospel had spread rapidly, and " many thousands of 
Jews " * had become Christians. But still the infant Church was in 
the midst of foes, who, though with good 
reason distracted and terrified at the fearful 
state of their country (famines, wars, mas- 
sacres, and robberies desolating every part 
of it), could yet consult with one another 
how best to overthrow the religion of Jesus. 
The Jews were not permitted to slay Paul ; 
and he was sent a prisoner to Caesarea, 

guarded by two hundred soldiers, two hundred spearmen, and seventy 
horsemen. The Scribes and Pharisees were enraged because their 
intended victim had escaped out of their hands, and 
their malice was turned against James. 

Ananus was then high priest. He was a bold, mer- 
ciless man, and undertook to put James to death, but 
it was fully four years before he accomplished his pur- 
pose. Felix, who kept Paul in prison two years at 
Caesarea, was on account of his unpopularity removed 
from his post, and was succeeded by Festus, who, two 
years after he was appointed governor, died. It was in 
the interval between the death of Festus and the arrival of Albanus, 
the new governor, that Ananus took upon himself to call together the 
Sanhedrim, which was the chief council of the Jews, 
formed of seventy members, over whom the high priest 
usually presided. The Sanhedrim was composed of 
priests, doctors of the law, and elders. These were " the 
chief priests, and the scribes, and the elders," j* who met 
at the palace of Caiaphas to consult how they might 
take Jesus. Before these judges James was brought, 
and was by them condemned to death. They wished, 
however, to have some plausible reason for killing him, so, Hegesippus, 




A LEYITE. 




ROBING A 
PRIEST. 



* Acts xxi, 20. 



f Matt= xxvi. 3, 



440 THE APOSTLES OF JESUS. 

an ecclesiastical historian who lived in the second century informs us, the 
Scribes and Pharisees hurried him up to the top of the temple, and cun- 
ningly said to him, "We beseech thee, restrain the people, for they be- 
lieve in Jesus as though he were the Christ; we pray thee, persuade the 
people, that they be not deceived; stand upon the pillar of the temple 
that thou mayest be seen, and that thy words may be heard by all the 
people." James was then placed upon the battlements of awing of the 
temple, so that the multitude below might both see and hear him. The 
undaunted Apostle then said, with a loud voice, "What do you ask 
me of Jesus, the Son of man, seeing that he sitteth on the right hand 
of God in heaven, and shall come in the clouds of heaven?" Many 
of his hearers were convinced of the truth of what he said, and cried, 
" Hosanna in the highest to the Son of David ! " The Scribes and 
Pharisees were so enraged at this, that they flung James from the 
pinnacle on which he stood. Though much hurt, he was not killed; 
and, rising upon his knees, he prayed, " O Lord God, Father, I be- 
seech thee to forgive them, for they know not what they do." But his 
enemies, instead of being softened, only became more inflamed against 
him, and attacked him as he knelt upon the ground. His brother 
Simeon, Epiphanius says, was near the fatal spot, and he entreated the 
brutal murderers to spare the life of the just and righteous man who 
was praying for them. But, blinded by passion, they cast a shower of 
stones upon their holy victim, till one, who was a fuller, having in his 
hand a club which he made use of in his trade, struck the Apostle on 
the head with it and dashed out his brains. Thus died, in the ninety- 
sixth year of his age, James the Just, called also Oblias or Ozliam, 
which means " the defense and fortress of the people." This latter 
name was given him by the Jews because they considered the safety 
and happiness of the nation depended upon his prayers. James was 
slain about the year a.d. 62, eighteen years after James the Great had 
in the same city been killed by Herod. The people, so Hegesippus 
tells us, testified their respect for James the Less by placing a monu- 
ment over the spot where he was murdered. This memorial was 
highly valued, but it did not long exist, for eight years afterward the 
Romans, when they took the city, destroyed it. 



JAMES THE LESS. 441 

The death of James was a great grief to all upright men, even to 
those who were not Christians, and when the hand of God was so 
heavy upon the Jews, they believed, so it appears from Josephus, that 
the fearful calamities that befell them were the effects of the vengeance 
of the Almighty for their having barbarously murdered James the Just. 
He was buried, according to Gregory of Tours, on the Mount of 
Olives, in a tomb he had himself built, and in which he had interred 
the "just and devout"* Simeon, and Zacharias the father of John the 
Baptist. James, the son of Cleophas, was called James the Less, prob- 
ably because he was lower in stature and younger than James the 
Great, and these titles were given them by way of distinction. 

James the Less was the author of one of the epistles in the holy 
volume ; when he wrote it is not exactly known, but it is supposed to 
have been during the year before his martyrdom. Great errors had 
arisen in consequence of the misinterpretation of the doctrine of justi- 
fication by faith, as taught by Paul, many believing that moral duties 
were not necessary, and had, consequently, given themselves up to 
all manner of evil courses. But James in his epistle undeceived 
them, for he told them they must be " doers of the word, and not hear- 
ers only ;" f they must bridle their tongues, and not deceive their own 
hearts ; that they must relieve the afflicted, and keep themselves free 
from the vices of the world; be "peaceable, gentle, and easy to be 
entreated, full of mercy and good fruits, without partiality and without 
hypocrisy." J For unless their faith led them to practice these virtues, 
it was dead, and their religion vain ; in other words, that they had no 
proper faith nor real religion at all ; for if the tree be made good, it 
must produce good fruit ; and if the fountain be made pure, it must 
send forth pure water. In the latter part of his epistle, he alludes to 
the approaching destruction of Jerusalem, and exhorts the Jewish 
Christians to be patient, and to stablish their hearts for the coming of 
the Lord. 

James remained bishop of Jerusalem until his death. He had 
charge of the mother church about thirty years, during which time he 

* Luke ii. 25. f James i. 22. J James iii. 17. 

23 



442 



THE APOSTLES OF JESUS. 



labored with the greatest diligence and faithfulness, preaching with 
such success that the most stubborn were convinced, and many of the 
nobles in Jerusalem became Christians. Hegesippus says that his 
piety was most fervent, and sincere prayer was his delight, and he con- 
stantly retired to the temple to perform his devotions. He was held 
in such veneration by the people, not only on account of the miracles 
he wrought, but because of his holiness and purity, that they followed 
him wherever he went, deeming it a blessed privilege to touch even 
the hem of his garment. And after his death Eusebius mentions that 
the episcopal chair in which he used to sit was carefully preserved, and 
regarded almost as sacred. His charity w T as great, and his temperance 
and humility admired by every one. Indeed, he was so much beloved 
and honored, that almost all Jerusalem united in giving him the title of 
James the Just. 




BLOWING OF TRUMPET AT NEW MOON. 




JUDE. 

LESSED, indeed, were Alphaeus and Mary in 
\l2jy their children. The history of their first-born 

you have just read. Simon, or Simeon, was, upon 

the death of his brother James, unanimously 

elected bishop of Jerusalem. Alphaeus and Mary 

H tm.-'.t^ had, there can be little doubt, long before this 

honor was conferred upon their son, closed their 

eyes in death. But we may be assured that he, 

who was thought worthy of so high a trust, would 

Vt be, so long as his parents lived, the joy and comfort of 

their hearts. 

Joses is generally believed to have actively devoted himself to the 

service of the Lord Jesus ; and Jude, you know, was an Apostle. 

Blessed as Alphaeus and Mary were in their children, no less so 
were the brethren, " James and Joses and Simon and Judas,"* 
in having such pious parents. I cannot tell you so much of the father 
as of the mother of Jude, but no one can suppose that Alphaeus was 
aught than a true follower of Jesus. He had trained up his family " in 
the nurture and admonition of the Lord ; " j" and perhaps he was not 
less eminent than his dear partner, for piety, courage, and devotion. 

Alphaeus, or Cleophas, was one of the two favored disciples whom 
our Saviour walked with after his resurrection. He and his companion 
were on the road to Emmaus, a village about seven miles from Jeru- 
salem. As they walked they conversed about all the strange things 
that had happened. " While they communed together and reasoned, 
Jesus himself drew near, and went with them; but their eyes were 

* Matt. xiii. 55. f E P h - vi - 4- 

445 



446 THE APOSTLES OF JESUS. 

holden, that they should not know him." * Our Saviour asked them 
what was the subject of their conversation, and why they were so sad, 
" And the one of them whose name was Cleophas, answering, said 
unto him, Art thou only a stranger in Jerusalem, and hast not known 
the things which are come to pass there in these days ? " \ Jesus asked 
them, What things ? And they told him all about the mighty works 
Jesus of Nazareth had done, and that he had been crucified, and how 
astonished they were at the account they had heard of his resurrection. 
Then Jesus upbraided them with their unbelief, "and beginning at 
Moses and all the prophets, he expounded unto them in all the scrip- 
tures the things concerning himself. And they drew nigh unto the 
village, whither they went : and he made as though he would have 
gone further. But they constrained him, saying, Abide with us : for it 
is toward evening, and the day is far spent. And he went in to tarry 
with them. And it came to pass, as he sat at meat with them, he took 
bread, and blessed it, and gave it to them. And their eyes were 
opened, and they knew him : and he vanished out of their sight. And 
they said one to another, Did not our heart burn within us, while he 
talked with us by the way, and while he opened to us the scriptures ? 
And they rose up the same hour, and returned to Jerusalem." J The 
companion of Cleophas is supposed by many to have been Luke. 

I know nothing more of the father of Jude, but his mother was one 
of those holy women who went with Jesus about Galilee, through every 
city and village, ministering unto him of their substance. These 
pious women likewise followed our Saviour on his last journey from 
Galilee to Jerusalem, to attend, so far as lay in their power, to his 
temporal necessities. It must not be supposed that they devoted 
themselves exclusively to Jesus ; doubtless, the Apostles also partici- 
pated in the benefits of their thoughtful care. Two, at least, of these 
females had sons in the little band who accompanied our Lord ; and 
motherly instinct alone would lead them to respect the wants of their 
children. I need scarcely remind you how much courage and self- 
denial were required to act as Mary and her friends did. Home and its 

*Lukexxiv. 15, 16. f Luke xxiv. 18. J Luke xxiv. 27-33. 



JUDR 447 

comforts must have been forgotten ; and often, footsore and weary, they 
would reach a city only to be treated by its inhabitants with contempt ; 
and, like the blessed Jesus whom they served, would have nowhere to 
lay their heads. Let us hope that in Jerusalem they met with friends 
who could hospitably entertain them. Johanna, the wife of Chuza, 
Herod's steward, had ministered to Jesus of her substance in Galilee. 
She, too, had followed our Saviour to Jerusalem, where, perhaps, 
she had wealthy friends who offered a temporary home to her and her 
companions. Joseph, the counselor, who was " a good man andajust,"* 
and the wealthy Nicodemus, would neither of them, surely, refuse 
to shelter such true handmaidens of the Lord. These brave women 
were faithful to the last. The disciples of Jesus forsook him when 
the hour of trial came, and many of them did not venture to return to 
him. But Mary the mother of Jesus, Mary the wife of Cleophas, and 
Mary Magdalene were with our Saviour on Calvary. Most probably 
they had formed part of that great company who, weeping and lament- 
ing, followed Jesus to the place of execution, and then stood afar off, 
beholding the crucifixion. Love, however, conquered fear ; and, re- 
gardless of the rude soldiers and the cruel and excited mob, the three 
Marys, with the Apostle John, took up their position at the foot of the 
Cross. Through that day of agony these devoted and loving women 
were supported from above. Human nature alone could not have 
sustained them beneath such a weight of sorrow. 

John took the mother of Jesus at once to his own home ; but the 
other Marys remained on Calvary, and attended the funeral of Jesus. 
The evening of that terrible day arrived. The dead body of Christ, 
hung upon the cross, and the people had returned home ; and a pit, 
doubtless, was prepared in Golgotha, in which were to be flung the 
three corpses. But one of them must be rescued from such an igno- 
minious grave, for the prophet had said, " He made his grave with the 
wicked, and with the rich in his death." f Joseph of Arimathaea, an 
honorable member of the Sanhedrim, " being a disciple of Jesus, but 
secretly for fear of the Jews, besought Pilate that he might take away 

* Luke xxiii. 50. f Isa. liii. 9. 



448 



THE APOSTLES OF JESUS. 



the body of Jesus ; and Pilate gave him leave. He came, therefore, 
and took the body of Jesus. And there came also Nicodemus, which 
at the first came to Jesus by night, and brought a mixture of myrrh 
and aloes, about a hundred pound weight." * The body was then, 
according to the Jewish custom, prepared for its burial, and was 
wrapped with the aromatic spices in linen clothes. Not far had the 
sacred corpse to be carried. Joseph had a new sepulcher hewn out of 
a rock in a garden near Calvary. In this tomb Jesus was laid, and a 
stone was rolled against the door of it. "And Mary Magdalene 
and Mary the mother of Joses beheld where he was laid."| 

Jesus was entombed. The 

^^^__^ Sabbath dawned; and Joseph, 

_ -^ ^" — : n- Nicodemus, and the two Marys 

-WJ^gr - - 3 left the sepulcher. How they 

spent the Sabbath we are 
not told. Perhaps, after a few 
hours' rest, Mary, the mother 
of Jude, sought her sister, the 
Virgin, to sympathize with 
and comfort her ; or perhaps, 
in perfect retirement, she 
pondered over all that had 
happened. 

In the meantime the chief 
priests and Pharisees had, with 
the permission of Pilate, made the sepulcher, as they thought, secure by 
sealing the stone, and setting a guard of soldiers to watch. As soon as 
the Jewish Sabbath was over, Mary, the wife of Cleophas, Mary Magda- 
lene, and Salome, the mother of James and John, bought sweet spices, 
which they prepared by mixing them into an ointment. With this they 
intended to embalm the body of Jesus, the funeral rites having been too 
hastily performed on the Friday evening ; and when the day began to 
dawn, while it was yet dark, they, with the other women, went to the 




BETHESDA. 



* John xix. 38,39. 



f Mark xv. 47. 



JUDE. 449 

sepulcher. One cannot but be struck with their courage. The Apos- 
tles had hidden themselves for fear of the Jews. The counselor 
Joseph was a disciple, but secretly, for fear of the Jews. Nicodemus 
visited Jesus, but under cover of the night, for fear of the Jews. The 
women, however, who followed Jesus from Galilee, feared nothing 
human. Love with them had cast out fear. The night was dark and 
stormy, but occasionally the moon would emerge from behind a cloud, 
and throw a faint and sickly light on the surrounding objects. Per- 
haps, when they had passed through the gate of the city, it showed 
them Calvary, with its three crosses, on one of which so lately hung 
the Prince of Life. A shudder, it may be, passed through them as 
they looked upon the instruments of death, but the only anxiety they 
felt was with regard to the stone. " Who shall roll us away the stone 
from the door of the sepulcher ? " * they said among themselves. 
They knew not of the seal and the watch. Did they, one naturally 
asks, feel the earthquake ? Or were they startled by soldiers, in wild 
terror, rushing past them ? Both were possible, but still they were not 
to be shaken from their purpose. When they reached the garden, the 
sun had risen to shed his light and heat alike upon the holy women, 
the fond disciples, who in the city mourned and wept, and upon the 
hardened, cruel Jews. The Sun of Righteousness had also risen — 
the Prince of Love and Peace, " the bright and morning star," -j- to his 
beloved ; but. to the Jews, with a self-invoked curse upon their heads 
— a God terrible in his vengeance. The women approached what they 
supposed to be the abode of the dead, and beheld with surprise the 
stone rolled away. What would they think ? Two of the party had, 
only a few hours previously, seen the door of the sepulcher made secure 
by this very great stone. Who had rolled it away ? Perhaps the 
Jews, whose malice extended beyond the grave, were rifling the tomb, 
in order that they might insult the remains of Jesus. If so, what mercy 
could a party of females expect, if they fell into their hands? But 
whatever were their thoughts, they pressed on, and entered the gloomy 
vault, a room capable of holding ten persons. They found it empty. 

* Mark xvi. 3. f Rev. xxii. 16. 



45o THE APOSTLES OF JESUS. 

The body of Jesus was gone, and, " as they were much perplexed 
thereabout, behold two men stood by them in shining garments." * 
Now they were afraid, and bowed down their faces to the earth. The 
angels told them that Jesus had risen from the dead, and that they 
should see him in Galilee. " And they departed quickly from the 
sepulcher, with fear and great joy; and did run- to bring his disciples 
word. And as they went to tell his disciples, behold, Jesus met them, 
saying, All hail. And they came and held him by the feet, and wor- 
shiped him. Then said Jesus unto them, Be not afraid : go tell my 
brethren that they go into Galilee, and there they shall see me." f 

I know but little more of Mary the mother of Jude. After the as- 
cension, she was with the disciples in a large upper room in Jerusalem, 
where they assembled for prayer and supplication, and from that time 
there is no authentic account of her, but through all ages she must 
be regarded as a pattern of devotion, self-denial, and courage. 

Beyond the fact that he was the son of Cleophas and Mary, the 
sacred history gives no information about Jude till he was ordained 
an Apostle. As our Lord's cousin, he had probably known Jesus all 
his life: but this is simply conjecture. 

You will have observed that Jude is called by Matthew Lebbaeus 
and Thaddaeus, by Mark Thaddaeus, and by Luke and John Judas. 
The last name had, as being that of the vile traitor, become odious to 
the disciples, so the two first evangelists avoid it. Thaddaeus means 
the same as Judas, and Lebbaeus signifies " lion-hearted." St. John 
and St. Luke wrote their Gospels some time after the other evangel- 
ists, so that, as the feeling of dislike to the name of Judas would as 
time wore on become weaker, they had less hesitation in using it. 

It has been supposed, but not with any degree of certainty, that 
Jude was born near Mount Carmel. Like several of the Apostles, he 
is seldom mentioned by name in the sacred history, but as he was 
eminent for his firmness and boldness, we cannot doubt that while 
attending upon our Saviour he had many opportunities of proving his 
zeal and devotion. 

*Luke xxiv. 4. f Matt, xxviii. 8-10. 



JUDE. 451 

At the last supper, when Jesus, after telling his disciples that he 
must leave them, was comforting them, he said that he would manifest 
himself to them that loved him. "Judas saith unto him, not Iscariot, 
Lord, how is it that thou wilt manifest thyself unto us and not unto 
the world ?"* Jucie was like the rest, thinking that Jesus w T ould reign 
as a temporal monarch, and he could not understand how a king, 
exalted on a throne, and ruling the nations, should show himself only 
to a small company of faithful servants. Jesus told him that the 
manifestation of himself would be his dwelling in the hearts of true 
believers, and that the Father would, through his intercession, send 
the Holy Spirit to teach them, and make those things plain which 
were now difficult for them to understand. 

After our Lord's ascension, Jude preached the Gospel in different parts 
of Judea and Galilee. He then, it is said, went to the cities of Arabia, 
and afterward into Syria, and from thence, Nicephorus adds, to Edessa, 
a city of Mesopotamia, about nine miles from the Euphrates. At the 
last place he found the seeds of Christianity had already been sown 
by one of the seventy disciples, of the name of Thaddaeus. This 
Thaddaeus had been sent, Eusebius relates, by Thomas to Edessa, 
very shortly after the ascension. There he healed diseases, wrought 
miracles, and taught the religion of Jesus with such success that the 
governor, Abgarus, and his people, became converts to the faith. King 
Abgarus offered him costly gifts, but Thaddaeus refused them with 
scorn, telling him they had little reason to receive from others what 
they had freely relinquished and given up themselves. Nearly three 
hundred years afterward there was found among the records of the 
city of Edessa a full account of this matter. Jude at Edessa perfected 
what Thaddaeus had begun, and by his preaching and miracles con- 
firmed the souls of the faithful. His principal labors, it seems, were in 
Persia, where it is understood he suffered martyrdom. The manner 
of his death is unknown, and the time of it uncertain ; but it is 
generally believed he survived his brother James some years. 

You will often have read the short Epistle of Jude in the New 

* John xiv. 22. 
27 L 



453 THE APOSTLES OF JESUS. 

Testament. It is supposed to have been written after the destruction 
of Jerusalem, and was addressed to ail Christians. He in the plainest 
terms warned them against the vile doctrines of certain heretics who 
troubled the Church. Jude exposed and denounced those " dreamers,"* 
as he called them. " Clouds without water, carried about with winds ; 
trees whose fruit withereth, without fruit, twice dead, plucked up by the 
roots ; raging waves of the sea, foaming out their own shame ; wan- 
dering stars, to whom is reserved the blackness of darkness for ever." f 

Jude was one of the married Apostles ; but who his wife was, I 
cannot tell you. There is an interesting account given of two of his 
grandchildren. Hegesippus states that the wicked Emperor Domi- 
tian, fearing a claimant might arise for the throne of David, and 
the Jews rally round him, ordered all to be killed who were of the 
stock of David. He was informed that there were in Judea some of 
the kingly line, in the persons of Jude's grandchildren, remaining, and 
he commanded that they should be brought to him. The Emperor 
first asked them what was their manner of life. They replied, hus- 
bandry. He next inquired concerning the kingdom of Christ, and 
when it should appear. To this they replied that it was a heavenly 
and spiritual, not a temporal, kingdom, and that it would not be mani- 
fested till the end of the world, when he, coming in glory, should 
judge the quick and the dead. Domitian, hearing this, dismissed 
them unbound, and, by edict, stayed the persecution then moved 
against the Christians. These grandsons of Jude afterward presided 
over churches, and lived until the time of Trajan. 

It can scarcely be considered out of place here to give a brief 
account of Simeon, the brother of Jude, whose life was by no means 
less interesting than those of the rest of his family. Eight years after 
he had been appointed to preside over the affairs of the mother church, 
Jerusalem was besieged by the Romans. Simeon, however, warned 
by our Saviour, was one of those who noted the signs of the times. 
The earthquakes, famines, wars, and pestilences which were desolating 
the country, he knew were only the forerunners of greater woes. The 

* Jude 8. tJ u( ^ e I2 » x 3* 



JUDE. 



453 



" fearful sights and great signs " * from heaven, which so perplexed the 
people, were to the Christians intimations that they must prepare for 
their flight. Of these " fearful sights and great signs " Josephus, in his 
"Wars of the Jews," gives a most interesting account. He speaks of 
a star that resembled a sword, which stood over the city for an entire 
year ; and that before the Jewish rebellion, at the feast of unleavened 
bread, " on the eighth day of the month Nisan,f and at the ninth hour 
of the night, J so great a light shone round the altar and the holy 
house, that it appeared to be bright daytime, which light lasted for 
half an hour Moreover, the eastern gate of the inner 






- """"i 






m& 



H |, V v 



'.■*. 






u. ■ 



?fii||| 




RUINS OF THE THEATER AT EPHESUS. 



cotiit of the temple, which was of brass and vastly heavy, and had 
been with difficulty shut by twenty men, and rested upon a basis 
armed with iron, and had bolts fastened very deep into the firm floor, 
which was there made of one entire stone, was seen to be opened of 
its own accord about the sixth hour of the night." § Josephus also 
speaks of chariots, and soldiers in their armor, being seen in the 
heavens. He also says that, at the feast of Pentecost, "as the priests 
were going by night into the inner court of the temple, as their custom 



* Luke xxi. n. -f Part of March and April. J Three o'clock in the morning. § Midnight. 
B 



454 THE APOSTLES OF JESUS. 

was, to perform their sacred ministrations, they said that, in the first 
place, they felt a quaking and heard a great noise, and after that they 
heard a sound as of a great multitude saying, ' Let us remove hence.' ' 

Tacitus, the Roman historian, who lived in the first century, gives 
a similar account of these " fearful sights and great signs"* from 
heaven. He says that " armies were seen engaging in the heavens, 
arms glittering, and the temple shone with the sudden fire of the 
clouds ; the doors of the temple opened suddenly, and a voice greater 
than human was heard that the gods were departing, and at the same 
time a great motion of their departing." 

The Jewish historian also speaks of a man who, between seven and 
eight years before the destruction of Jerusalem, went to the temple 
and began on a sudden to cry aloud — " A voice from the east, a voice 
from the west, a voice from the four winds, a voice against Jerusalem 
and the holy house, a voice against the bridegrooms and the brides, 
and a voice against this whole people ! " This was his cry as he went 
about by day and by night in all the lanes of the city. In vain did 
the rulers try to silence him. He was whipped till his bones were 
laid bare. He shed no tears, but at every stroke of the lash he cried, 
"Woe, woe to Jerusalem." For seven years and five months, though 
beaten every day, his melancholy cry still sounded through the city, 
till the enemy besieged it, when it ceased; for, as he was going round 
upon the wall, he cried out with his utmost force, " Woe, woe to the 
city again, and to the people, and to the holy house ! " And just as 
he added at the last, — " Woe, woe to myself also ! " there came a 
stone out of one of the engines, and smote him, and killed him 
immediately. 

Simeon, with a multitude of Christians, fled from Jerusalem, but not, 
says Epiphanius, till they had been warned by an angel that they 
must depart. The enemy unwittingly favored their departure, 
Josephus says that Cestius Gallus, who was at that time before the 
walls of Jerusalem, raised the siege and retired, when he could with 
ease have taken the city. The short-sighted Jewish historian knew 



*Luke xxi. n, 



JUDE. 455 

not the cause of this strange conduct on the part of the enemy ; but 
Simeon and his flock were aware that a power the Roman commander 
could not resist directed his movements, and they would thank God 
for opening the way for their escape. Even as their forefathers fled 
from Egypt, did the Jewish Christians flee from Jerusalem when the 
signal was given. He that was on the house-top went not down into 
his dwelling to fetch anything, however precious, but hastily pressed 
from one roof to another till he reached the walls of the city. And he 
that was in the field went not home to fetch even his clothes (the 
upper garments which he would not wear over the tunic when working 
in the fields), but took advantage of his position at once to make his 
escape. Not only did the Christians avail themselves of the oppor- 
tunity of the withdrawal of the Roman army, but many of the principal 
unbelieving Jews did so also. Doubtless, the latter fled in all direc- 
tions, but the way the Christians were to take had been pointed out by 
a divine guide. To the mountains of Peraea the followers of Jesus 
directed their steps. Oh ! what a touching sight it must have been, the 
venerable bishop and his flock — composed of the aged and infirm, the 
sickly and the strong, mothers with new-born infants, children of all 
ages, youths and maidens, and those in the prime of life — slowly 
traversing the banks of the Jordan, to Pella, the Zoar of the Christians ! 
How often would many of the travelers pause on their way, and, with 
clasped hands and streaming eyes, implore God to protect the friends 
they had left behind, guilty as they were. Many, many prayers would 
be offered for parents, husbands, wives, children, brothers, and sisters, 
who remained in the doomed city. Many supplications that, if they 
must perish, they might be led to cry at the last hour for mercy, in the 
name of Jesus, and that their pardon might be sealed in his blood. 
Past the enemy's camp and the banditti's lair, over rocky steeps and 
dismal swamps, the Lord guarded his servants ; not one Christian, it 
is said, perished. Jerusalem and her temple were utterly destroyed, 
only three towers and part of the wall were allowed by the Roman 
general to remain standing. The magnificent city, whose fame had 
extended over the world, was " dug up to the foundations," Josephus 
tells us, " and there was nothing to make those that came thither believe 



456 THE APOSTLES OF JESUS. 

it had ever been inhabited." The vial of God's vengeance was fully 
poured out. 

When the war was ended, Simeon, and, doubtless, many of his 
flock, returned to Jerusalem. Possibly, as their journey back drew to 
its close, they ascended the Mount of Olives, and, from the spot where 
Jesus forty years before stood when he wept over the city, they gazed 
upon the vast ruins before them. Vainly would they look for the 
splendid temple of polished marble, which, like a mountain of snow, 
had been wont to dazzle their eyes with its brightness. Where was 
the gorgeous palace of Herod ? and where the judgment hall of 
Pilate ? and where, to the Christians how dear, the large upper room, 
in which had been instituted the holy supper of the Lord, and in which 
the Christians assembled after the ascension of their Lord ? Gone, 
gone for ever. And as they gazed upon the wreck, and thought of 
their desolated homes and lost friends, they would, like the captive 
Jews of old, sit down and weep. 

Jerusalem was still dear to the Jewish Christians, and they, with 
their venerable bishop, made the ruined city their home. And now, 
we might have supposed that Simeon would have been permitted to 
pass the remainder of his days in peace. No fear now of encountering 
hoary-headed sinners w T ho had joined in the cry, " His blood be on us 
and on our children,"* and who to the last hated the followers of him 
whom they crucified. No fear now of the cruel scribes and Pharisees 
who had slain his brother, and thirsted for his blood also. God's ven- 
geance had overtaken them, and they would trouble him no more. 

But God willed that his aged servant should be still further tried. 
The Gnostics, a vile sect, who held many of the doctrines of Simon 
Magus, became the bane of the Christians. With the most absurd 
tenets, they admitted that Christ came from God to free the world 
from evil, and thus they proved a great stumbling-block to those whose 
faith was not established. Of course, Simeon opposed these false 
teachers with all his might, and they resolved to destroy him. Euse- 
bius says that the Emperor Trajan was, like his predecessor, Domitian, 

* Matthew xxvii. 25. 



JUDE. 



4S7 



very fearful of the Jews revolting, and rallying round some leader of 
the family of David, so he sent down a command that whoever could 
be found of the stock of David should be put to death. This was an 
opportunity the Gnostics seized upon to accomplish their wicked 
purpose, so they accused Simeon of being a descendant of David. 
A journey of a hundred miles or more had the venerable bishop, then 
one hundred and twenty years old, to take in order that he might 
appear before Atticus, the governor of Syria. He was examined by 
torture for several days together, and endured his sufferings with the 
greatest firmness, till they were terminated by death on the cross. 
Thus died the venerable Simeon, the last, in all probability, of that 
holy family, the history of which cannot fail to interest those who sym- 
pathize with the pious, the zealous, the faithful, the self denying, the 
generous, and the brave. 




SEALS AND SCROLLS AT BEGINNING OF OUR ERA, 



SIMON ZELOTES, 



Cf: 



MM* 



J 




WICE only is the Apostle Simon mentioned by 
name in the Scriptures, and then but in company 
with all the other Apostles, and yet he is supposed 
to have been one of the first disciples of our Lord, 
Very little indeed is known of his history before 
Christ began his ministry, or after the ascension 
and yet if a book were written, called " Simon 
Zelotes," containing a full account of all his actions 
— all he heard and all he witnessed as a chosen 
disciple of the Lord Jesus — one volume would not 
contain what would have to be related. How many mighty works of 
our Saviour must he have witnessed, and how many beautiful dis- 
courses from the lips of the divine Teacher must he have listened to ? 
Was he not one of the guests at the feast Matthew made ? Did he 
not at the command of Jesus preach the Gospel, heal the sick, cleanse 
the lepers, raise the dead, and cast out devils ? Did not Simon help 
to distribute the bread and fish to the five thousand men, besides 
women and children, and afterward to four thousand men, besides 
women and children ? Was not his life twice saved in storms on the 
Sea of Galilee by the mighty power of Jesus ? Was he not with our 
Saviour at Bethabara w 7 hen Lazarus died ? and did he not go to 
Bethany to be present at the raising of him whom Jesus loved? Did 
he not form part of the triumphal procession when our Lord publicly 
entered into Jerusalem ? Were not his feet washed by the holy Jesus 
before the last supper, and did he not receive from the hands of the 
Saviour the sacred emblems of his most blessed body and blood ? 
But I cannot even simply enumerate all the interesting events that 
Simon, as an Apostle, must have been connected with. 

461 



24 



462 



THE APOSTLES OF JESUS 



Matthew and Mark speak of him as Simon, the Canaanite ; and 
Luke calls him Simon Zelotes. There is a difference of opinion as to 
why he is called the Canaanite, or why Zelotes. Some think that the 
word Canaanite is, in our version of the New Testament, wrongly 
spelt, and that it ought to be Cananite, or a native of Cana; for, as 
Jesus lived only four miles from Cana in Galilee, it is more than 
probable he knew many of its inhabitants, and that from among them 
he would select some of his Apostles. Others are of opinion that 
being called the Canaanite is no proof that he came from Cana, but 
that the title was given him by our Saviour, to denote his great zeal. 
In Hebrew, those versed in the language tell us the word Cana has 

almost the same letters and the same sound 
as the word for zeal has, and that it was not 
unusual in such cases to use one word in 
place of the other. Our Lord was in the 
habit of giving names to his disciples, ex- 
pressive of some peculiar characteristic of, or 
circumstance connected with, them. Simon, 
the son of Jona, he surnamed Peter, or a rock. 
James and John he called Boanerges, or sons 
of thunder; therefore, it would not be singular 
if the Apostle Simon had a title given him 
denoting his burning zeal, his great love for 
his Master, and his eager wish to advance Christ's religion in the 
world. The disciples of Christ have not now names conferred 
upon them, denoting their peculiar gifts, but do not all bear one 
title — that of Christian? a name given originally, as some suppose, 
by heathens to the followers of Christ. Let us ask ourselves 
whether we are so living that, if we were in the society of idolaters^ 
they would — -judging from our actions and conversation — pro- 
nounce us to be Christians ? Alas ! too many bear the title, 
but, whether at home or abroad, have no resemblance either to the 
great author of their faith, or to those first disciples who not only 
gloried in being called Christians, but in suffering for the sake of him 
whose name they bore. Let all those who are ashamed of their title 




EASTERN SOWER. 



SIMON ZELOTES. 463 

think of the martyr Attalus, mentioned by Eusebius, who was led 
about the amphitheater at Rome, that he might be exposed to the 
hatred and derision of the people. But he triumphed in this, that a 
tablet was carried before him with the inscription, " This is Attalus, 
the Christian." And of Sanctus, who, being often asked by the presi- 
dent what his name was, what his city and country, and whether he 
was a freeman or a servant, only replied that he was a Christian, con- 
sidering this name to be country, kindred, and everything to him 
And let them think of all the noble army of martyrs, who gladly en- 
dured every kind of torment rather than disown the name of Christian. 
With regard to the title St. Luke gives Simon, that of Zelotes, or 
the zealous, some have thought that it was conferred upon him by our 
Saviour, as being of the same signification as that of Canaanite. 
Others are of opinion that Simon had, before his call to the disciple- 
ship, been one of the sect called Zealots, who regarded themselves as 
the immediate successors of Phineas, who, in his zeal for the honor 
of God, slew Zimri and Cozbi — an act which " was counted unto him 
for righteousness unto all generations for evermore." * The Zealots 
took upon themselves to protect the law and the religion of the Jews, 
and considered that they were at liberty to execute capital punishment 
upon offenders without bringing them before the Sanhedrim. For 
example, if a blasphemer cursed God by the name of any idol, the 
Zealot who next met him might immediately kill him. By degrees 
the Zealots so abused their privileges that they committed all kinds 
of wild extravagances, and became the pest of the commonwealth. 
They were continually advising the people to throw off the Roman 
yoke, and succeeded in creating the greatest confusion. Josephus 
writes in bitter terms of them. He says that, instead of being zealous 
in good undertakings, they were zealous in the worst actions. Mercy 
was with them unknown. They trampled on all the laws of man, and 
laughed at the laws of God. According to his account the Zealots 
were one main cause of the greatest calamities that befell Jerusalem. 
When the Romans were about to besiege the city, the Zealots created 

* Ps. cvi. 31. 



464 THE APOSTLES OF JESUS. 

only tumults and factions within the walls, and, with the help of rob« 
bers, murdered twelve thousand of the nobility and principal men of 
the city for the sake of plunder. Had the Jewish historian been a 
Christian, he would, when recounting this barbarous act of the Zealots, 
have reminded his readers of the prophecy of the Christian bishop, the 
revered and beloved James, " Go to now, ye rich men ; weep and howl 
for your miseries that shall come upon you. Your riches are cor- 
rupted, and your garments are moth-eaten. Your gold and silver is 
cankered ; and the rust of them shall be a witness against you, and 
shall eat your flesh as it were fire. Ye have heaped treasures together 
for the last days." * The Zealots, we may readily suppose, were not 
so corrupted at the time when our Saviour selected his Apostles. We 
need not, therefore, think of Simon, if he were of that sect, as having 
been such a one as those who were with justice regarded as the curse 
of their country. 

After the ascension we find Simon Zelotes, with the rest of the 
Apostles, waiting in Jerusalem " for the promise of the Father." f 
Jesus, before his death, had said to his disciples, " I will not leave you 
comfortless," t or, as the more literal translation is, " I will not leave 
you orphans." After the ascension the disciples were indeed orphans. 
Jesus had gone up into heaven, and the Holy Ghost, the Comforter, 
had not yet come. In a large upper room the Apostles and disciples, 
numbering about one hundred and twenty persons, met for prayer and 
supplication, and most probably here, and in the temple, spent the 
greater part of the ten days which intervened between the ascension 
of Christ and the descent of the Holy Ghost. 

Among those mentioned as being in the upper room for prayer and 
supplication was Mary, the mother of Jesus. When last we heard of 
her, St. John had taken her to his own home. No account is given in 
the holy story of the interviews she had with our Saviour after his res- 
urrection ; but it cannot be supposed that, while so many others were 
being comforted and cheered by the special notice of their risen Lord, 
the bereaved mother would not at least be equally favored. After 

* James v. 3. f Acts i. 4. J John xiv. 18. 



SIMON ZELOTES. 465 

the Pentecost, she, as it were, disappears, as she is never again men- 
tioned in the Scriptures. Considering her position, very few facts 
relating to Mary are recorded in the Bible, and no account whatever is 
^iven of her death. God dealt with her as with Moses, of whom it is 
said " no man knoweth of his sepulcher unto this day." * Some are 
of opinion that the Virgin suffered martyrdom, and that Simeon, in 
his prophecy, " A sword shall pierce through thine own soul also," f 
had reference to the mode of her death. But the prediction more 
probably alludes to excessive grief, which pierces like a sword, and 
which Mary specially endured when she stood by the cross beholding 
her dying son. To the dregs she drained her cup of misery. The 




FIRST FRUITS. 



loved one who had for thirty years blessed her peaceful home in 
Nazareth, and for whom she felt both natural and heaven-born love, 
the pride and glory of her life, her son, her Saviour, and her God, was f 
before her eyes, nailed to the accursed tree. Oh, the agony of the 
poor mother, so near and so helpless ! Surely many swords must 
have pierced her gentle breast. 

To return to Simon. Ten days after our Lord's ascension, he, with 
the other Apostles, received the gift of the Holy Ghost. " And when 
the day of Pentecost was fully come, they were all, with one accord, in 
one place. And suddenly there came a sound from heaven, as of a 

* Deut. xxxiv. 6. f Luke ii. 35. 



466 



THE APOSTLES OF JESUS. 



rushing mighty wind, and it filled all the house where they were sit- 
ting. And there appeared unto them cloven tongues, like as of fire, 
and it sat upon each of them. And they were all filled with the Holy 
Ghost, and began to speak with other tongues, as the Spirit gave them 
utterance." * 

The Pentecost was, as you are probably aware, a Jewish festival, kept 
in commemoration of the giving of the law on Mount Sinai. It was 
also called the day of first-fruits, because on this day the Jews offered 
thanksgivings to God for the bounties of harvest, and presented to him 
the first-fruits of the wheat harvest in bread baked of the new corn. 

This festival was typical of the 
miraculous effusion of the Holy 
Spirit upon the Apostles and 
the first-fruits of the Christian 
Church. At the feast of Pente- 
cost, the number of Jews assem- 
bled at Jerusalem would be very 
great — collected from nearly all 
parts of the world ; and they 
who, at the Passover, had seen 
Jesus crucified, would have now 
convincing proof that he was 
the Lord of glory, the prom- 
ised Messiah. On Whit-Sunday, 
Christians celebrate the descent of the Holy Ghost upon the 
Apostles. In the early church this was the great day for baptisms, 
because on it the Apostles were baptized with the Holy Ghost, 
and the three thousand converts received the holy rite on the 
same day. It was called Whit-Sunday, or White-Sunday, because 
candidates for baptism were arrayed in white garments. When the 
Apostles were endowed with the supernatural power of speaking many 
languages, the miracle of Babel was reversed ; and he who had then 
confounded the tongues of men for their dispersion, now poured out 
the gift of them to unite all as one in Christ. 




SHOES AND SANDALS. 



* Acts ii. 1-4. 



SIMON ZELOTES. 467 

With what joy would the news spread among the faithful, that the 
Comforter had come, and that the Apostles had obtained the promised 
gift. Jesus was thdn, they knew, not only risen, but glorified ; and so 
his disciples felt fresh power and courage. As lambs among wolves, 
they had been pent up in Jerusalem ; but now they had no fear of 
their enemies, and endued with the power of the Holy Spirit, boldly 
came forth and declared their faith. Great was the success of their 
first day's labor. Three thousand became converts, and were baptized, 
f " and they continued steadfastly in the Apostles' doctrine and fellow- 
ship, and in breaking of bread, and in prayers." * 

Simon remained with the other Apostles until their dispersion 
throughout the world, when he, Nicephorus in his history of the 
I Church tells us, went to Africa, and, among the most barbarous nations } 
preached the Gospel. After then, it is said by the same writer, Doro- 
theus and others, that he sailed westward, and finally reached Britain. 
Supposing this to be true (and it is not improbable, for it is certain that 
Christianity was introduced into Britain in the time of the Apostles), how 
dear should the name of Simon Zelotes be to the English people ! 
When we read of the Apostles traveling over every part of the world, 
and preaching in all the cities, we must be forcibly struck with the 
wisdom and goodness of God in conferring upon them the gift of 
tongues. Even now, with all the advantages of books, it takes the 
diligent student years to acquire a perfect knowledge of a foreign lan- 
guage. How much more difficult would it be with the Apostles, in 
whose days printing was unknown ? Picture to yourselves Simon or 
Paul in England without the gift they had received on the day of Pen- 
tecost. Miracles they might perform, but what would be the result, if 
they could only speak in their native language ? Doubtless, the sick 
would flock after them to be healed, the dead would be brought to 
them to be raised to life, and crowds, out of curiosity, would attend 
them ; but not a soul would be led to Christ. And how did the 
Britons treat zealous Simon, who had left his home, friends, and all he 
most valued on earth, and had traveled many, many miles to convey to 

* Acts ii. 42. 



468 



THE APOSTLES OF JESUS. 



the heathen the glad tidings of a Saviour's love? They crucified him! 
No monument marks the spot where were entombed the precious 
remains of the martyr, but in every Britons heart the name of Simon 
Zelotes should have an enduring place. 




EASTERN MODE OF THRESHING. 



PAUL. 




N the New Testament we read the account of the 
life, of the death, of the resurrection, and of the 
ascension of our blessed Saviour ; also of the de- 
scent of the Holy Ghost upon the Apostles, and 
of their first labors, before Saul of Tarsus is men- 
tioned. And how is he introduced to us ? As a 
violent persecutor of the followers of Christ, as- 
sisting the murderers of Stephen in their bloody 
work. Saul himself tells us that he was " con- 
senting unto his (Stephens) death, and kept the rai- 
ment of them that slew him." * Who was Saul ? Let 
Saul himself answer the question : " I am verily a man which am a 
Jew, born in Tarsus, a city in Cilicia." f It was no mean city then 
that Saul boasted as his birthplace — famed as Tarsus was for its learn- 
ing, magnificence, and the beauty of its position. There he spent his 
youthful days. Amidst the heights of Taurus, and by the fall of the 
Cydnus, how often had the young Cilician wandered, gazing upon 
scenes full to him of associations that roused every feeling of ambition 
in his ardent bosom. Often would he tread the battle-fields of Alex- 
ander and Caesar ; and how often, as he gazed upon the broad Cydnus, 
would he think of that gorgeous pageant of beauty and luxury, when 
Cleopatra sailed up the river to meet Antony at Tarsus. Saul did, at 
length, become a soldier, but not under any earthly commander, and 
obtained conquests far greater than did ever Alexander. 

He was not an only child ; possibly his parents had many sons and 
daughters, but of one dear sister alone we read, whose son, in after 



* Acts xxii. 20. 



■f Acts xxii. 3. 



28 L 



469 



470 THE APOSTLES OF JESUS. 

years, was the instrument of saving his uncle's life. The father of 
Saul was a Jew, a true descendant of Abraham, of the tribe of Benja- 
min. Why he left the land of his fathers we know not ; but in his 
foreign home he continued a strict Pharisee, and, doubtless, an honest 
one, who tried to serve God as his ancestors had done. In his own 
persuasion he trained his son, who lived after the straitest sect of his 
religion, a Pharisee. The study of the Old Testament Scriptures 
would not, therefore, be neglected in the education of Saul. The 
young Jew was likewise taught a trade, that of tent-making, according 
to the Jewish maxim, " He who teaches not his son a trade, teaches 
him to be a thief." But for a nobler calling was Saul destined by his 
parents than that of tent-making. Among the learned of their own 
nation they hoped to see their son hold a high position. Tarsus 
boasted of possessing one of the three greatest 
universities in the world, and so we may suppose 
that, at an early age, Saul took his place among 
the students of his native city. Why he did not 
complete his education at home is a matter for 
conjecture, but probably the rigid Pharisee dreaded 
the influence unbelieving Gentile youths might 

PTOLEMY PHILADEL- . . . , -, . \ .. 

phus. exercise over the mind of his son, and so sent him 

to Jerusalem to be "taught according to the perfect 
manner of the law of the fathers." * With what emotions would 
the ardent Saul gaze for the first time upon the holy city ! How 
eagerly would each part of it be visited as the scene of some fact of 
sacred history ! Little thought he then, that in a few years he would 
gaze upon many of the same spots with feelings of veneration 
increased tenfold, because they were associated with the life and 
death of the Lord Jesus. 

Saul's teacher was Gamaliel, a learned doctor of the law, a man of 
eminence, and " had in reputation among all the people." f He is 
generally believed to have been a son of the devout Simeon who took 
the infant Jesus in his arms in the temple. The young Cilician soon 

— — . — ___ __ ___— — . y 

* Acts xxii. 3. f Acts v. 34. 




PAUL. 



473 




ANCIENT BOOKS. 



outstripped his fellow-students. He tells us himself that he made 
greater progress in the Jews' religion than those of his own years, 
being more exceedingly zealous of the traditions of his fathers. Ga- 
maliel was a Pharisee, so no wonder that the fiery and active Saul grew 
up bigoted, narrow-minded, and utterly 
unable to tolerate any religious sect that 
differed from his own. Such was the 
future Apostle's state of mind when he 
ceased to be a pupil of Gamaliel, and, as 
is supposed, returned to Tarsus. Nearly 
four hundred miles north of Jerusalem 
lay his distant home. Can we not im- 
agine the accomplished scholar pausing 
now and then, on his long journey, to 
examine places of particular beauty or 
interest? If he traveled by land, the 

famed Sea of Galilee would not be far out of his route, and as he 
most probably was an enthusiastic admirer of the beauties of nature, 
he would not deem it lost time to devote a few hours to the con- 
templation of a scene of such grandeur and 
loveliness as the Lake at all times presented. 
Perhaps, as he sauntered along its banks, he 
saw a weather-beaten fisherman, with two 
inteiiigent-looking young men, washing their 
nets in the shallow water ; and not far from 
them another group, composed of a matron 
with a gentle youth, watching her husband 
and eider son busily preparing for their night 
of toil. How little would the proud and 
learned young Pharisee imagine that, ere 
many years had passed away, he and those 
four youths (Peter, Andrew, James, and John) would be dearly 
beloved brothers in Christ — united heart and soul in one cause, and 
willing to work and die together to promote the glory of God and 
the salvation of man. There is no record left as to how Saul spent 




SCROLL OR BOOK 



474 



THE APOSTLES OF JESUS. 



the years that intervened from the time he left Gamaliel's school till 
he appeared as a persecutor of the followers of Jesus ; but, probably, 
he lived with his parents at Tarsus, perfecting himself in Hebrew, 
Greek, Latin, the Jewish law, and the arts and sciences. 

How important in the world's history were those few years ! The 
blessed Redeemer had become a sacrifice for the sins of mankind, and 
his faithful disciples were teaching the doctrines of the cross through- 
out Judea. Fondly had the chief priests, the scribes, Pharisees, and 
all the different sects, hoped that, with the death of their leader, the 
Nazarenes, as they called the believers in Jesus, would be crushed ; 
but how much they were mistaken. " The word of God increased, and 
the number of the disciples multiplied in Jerusalem greatly ; and a 

great company of the priests 
were obedient to the faith." * 
The enemies of Jesus became 
more and more alarmed ; they 
no longer hesitated, and perse- 
cution was resorted to. With 
all the violence peculiar to his 
sect, Saul hated the Nazarenes. 
We have reason to believe that 
he had never seen Jesus, so 
that only in a perverted form 
did he perhaps hear the doctrines of the holy One; and he had no 
opportunity of witnessing the divine graces of the Saviour, which 
inspired many a bigoted Jew with feelings of love, awe, and admiration. 
No sooner did Saul perceive that his religion was in danger, than 
studies, home, — all were forgotten but his zeal toward God, which 
made him think that he " ought to do many things contrary to the 
name of Jesus of Nazareth." f He scorned the idea that the son of a 
poor carpenter, who chose a few fishermen as his most intimate friends, 
should be the Messiah — the Prince of Peace he and his forefathers had 
looked for. 




JEWISH SCROLLS USED IN TEACHING THE 
YOUNG. 



* Acts vi. 7. 



f Acts xxvi. 9. 



PAUL. 



475 



The first martyr, you know, was Stephen, one of the seven deacons 
appointed to take charge of the money for the relief of the poor, as 
well as to preach the Gospel and baptize the converts. He was a man 
full of faith and power, and who " did great wonders and miracles 
among the people." * In the synagogue, Stephen argued with men of 
different nations, among whom were Cilicians ; so, perhaps Saul, who 
was then at Jerusalem, was one of those who disputed with him. But 
even the learned pupil of Gamaliel could not " resist the wisdom and 
the spirit by which he (Stephen) spake." f Before the Sanhedrim was 
the blessed martyr taken, and false witnesses were procured, who 
accused Stephen of 
speaking blasphemy 
against the holy place 
and the law. He was 
calm, "and all they that 
sat in the council, look- 
ing steadfastly on him, 
saw his face as it had 
been the face of an 
angel ."J Stephen's 
eloquent and spirited 
defense you will find 
in the seventh chapter 
of the Acts of the 

Apostles. At the close of it you read how he accused his judges 
of being stiff-necked and uncircumcised of heart, betrayers and 
murderers of the just One, who had received the law, but had not 
kept it. This enraged his enemies to such a degree that they 
gnashed upon him with their teeth. "But he, being full of the Holy 
Ghost, looked up steadfastly into heaven, and saw the glory of God, 
and Jesus standing on the right hand of God, and said. Behold, I 
see the heavens opened, and the Son of man standing on the right 
hand of God. Then they cried out with a loud voice, and stopped 




NAZARETH. 



* Acts vi. 8. 



| Acts 



vi. 10. 



J Acts vi. 15. 



476 THE APOSTLES OF JESUS. 

their ears, and ran upon him with one accord, and cast him out of the 
city, and stoned him ; and the witnesses laid down their clothes at a 
young man's feet, whose name was Saul. And they stoned Stephen, 
calling upon God, and saying, Lord Jesus, receive my spirit. And he 
kneeled down, and cried with a loud voice, Lord, lay not this sin to 
their charge. And, when he had said this, he fell asleep."* " Devout 
men carried Stephen to his burial, and made great lamentation over 
him."f Where the place of his interment was we know not ; perhaps 
the rich counselor, Joseph, provided a tomb for the mangled remains of 
the martyr. A cavern is still shown in the valley of Jehoshaphat, into 
which it is said the murderers of Stephen dragged their victim when 
life was extinct. How bitterly must Saul afterward have mourned 
over the share he had taken in Stephen's murder ! Often, perhaps, 
even before his conversion, the angelic face of the martyr haunted him, 
and he marveled at the courage, firmness, love, and forgiveness of the 
follower of One whom he regarded as an impostor. But whatever his 
thoughts were at the time of Stephen's death, his heart was not 
softened, for he afterward " made havoc of the church, entering into 
every house, and haling men and women, committed them to prison." J 
He himself says : " And I punished them oft in every synagogue, and 
compelled them to blaspheme ; and being exceeding mad against them, 
I persecuted them even unto strange cities." § His fury and mis- 
guided zeal were insatiable ; for, having harassed the poor Christians 
at Jerusalem in' every way, and driven them from the city, he must 
needs follow them as far as Damascus, in order that he might bring 
them bound to Jerusalem to be punished. Perhaps many of those 
who were assembled in the upper room after the ascension were then 
in prison, victims of Saul's frenzy, or had fled far away from Jerusalem. 
How many homes must have been made desolate by the bigoted 
Pharisee ! How many families would only dare to worship the cruci- 
fied Lord secretly, for fear of Saul of Tarsus ! How would his name 
strike terror even into the hearts of the brave women who followed 
Jesus from Galilee to Calvary ! How would the sisters of Bethany 



* Acts vii. 55-60. ■)• Acts viii. 2. JActsviii. 3. §Actsxxvi. 11. 



PAUL. 



477 



tremble for the life of their dear brother, if they saw the persecutor 
approaching their peaceful village ! But it would take too long to 
enumerate half of the miseries Saul, in his blinded zeal, brought upon 
the believers. 

It was about the year a.d. 35, a few months after Stephens martyr- 
dom, that " Saul, yet breathing out threatenings and slaughter against 
the disciples of the Lord, went unto the high priest, and desired of him 
letters to Damascus to the synagogues, that, if he found any of this 
way, whether they were men or women, he might bring them bound 
unto Jerusalem." * His request was complied with ; and he and a 
few attendants left Jerusalem for Damascus. No inclination would he 




DAMASCUS. 



feel to linger on the way ; yet, eagerly would he note every group of 
travelers he passed, and, if his suspicions were roused, he would most 
probably pause to inquire the object of their journey, and not unlikely, 
if they proved to be followers of the crucified One, he had them 
seized and carried to the nearest prison, there to await his return from 
Damascus, when they would help to swell the number of those he 
hoped to lead into the council chamber to hear their doom. In a 
few days, his long journey of one hundred and thirty miles drew near 
its close. Perhaps some fugitives, who had seen him on the road, 



* Acts ix. 1, 2. 



478 THE APOSTLES OF JESUS. 

had reached Damascus before him, and had told the believers there 
that the merciless Saul of Tarsus was approaching the city. If so, 
how would the trembling disciples seek for places of refuge wherein 
to lie concealed so long as the fierce persecutor remained in the 
Syrian capital. Possibly, from the roofs of houses here and there, 
anxious eyes gazed along the banks of Abana and Pharpar, to catch 
the first glimpse of the dreaded one ! Oh, how many prayers would 
ascend to heaven, that God would protect his children, and not let 
them be delivered as prey into the hands of the destroyer ! 

It was mid-day when the travelers' journey was suddenly checked. 
They were within half-a-mile of Damascus. The burning sun was 
directly over their heads, and, doubtless, they looked forward with no 
little pleasure to procuring rest, shelter, and refreshment within the 
walls of the city. Even the over-zealous Saul would, probably, be 
thinking that he must rest awhile before presenting his letters and 
commencing his search for the Nazarenes, when " suddenly there 
shined round about him a light from heaven : and he fell to the earth, 
and heard a voice saying unto him, Saul, Saul, why persecutest thou 
me? And he said, Who art thou, Lord? And the Lord said, I am 
Jesus whom thou persecutest : it is hard for thee to kick against the 
pricks. And he, trembling and astonished, said, Lord, what wilt thou 
have me to do ? And the Lord said unto him, Arise, and go into the 
city, and it shall be told thee what thou must do." * In a moment 
Saul was a Christian. He never was a hypocrite. He had believed, 
as he had professed, that Jesus of Nazareth was an impostor; but 
now, from the evidence of his own senses, he was convinced of his 
error. He had seen Jesus in his glorified human nature, and had 
conversed with him. This would have been sufficient to have 
checked him in his persecution of the disciples ; but more than this 
was accomplished. The powerful voice of the Saviour had changed 
his heart and quickened him to spiritual life. 

Saul's companions were speechless with terror ; they saw the light, 
but nothing more, and heard not, or did not understand, what passed 

* Acts ix. 3-6. 



PAUL. 



479 



between the Lord Jesus and Saul. When the new convert arose from 
the ground he was sightless, and was led by his companions into the 
city. For three days he remained blind and fasting, and probably 
neglected by men. No sympathy now would he have with unbeliev- 
ers, or they with him, and the brethren would not dare to approach 
him until they had some better evidence of his sudden and recent con- 
version than his own words. At the end of three days the Lord ap- 
peared unto a disciple, named 
Ananias, a very devout man, 
supposed to have been one of 
the seventy, and "said unto him, 
Arise, and go into the street 
which is called Straight, and in- 
quire in the house of Judas for 
one called Saul, of Tarsus; for, 
behold, he prayeth, and hath 
seen in a vision a man, named 
Ananias, coming in, and putting 
his hand on him, that he might 
receive his sight."* Ananias 
hesitated. He knew Saul's 
reputation as a persecutor, also 
what had at that time brought 
him to Damascus ; but the Lord 
told him that he was now a 
chosen vessel, to preach the 
gospel both to the Jews and 

Gentiles. So Ananias went to the house where Saul was, and laid 
his hands upon him, and told him that the Lord had sent him to 
him, that he might receive his sight, and be filled with the Holy 
Ghost. "And immediately there fell from his eyes as it had been 
scales: and he received his sight forthwith, and arose, and was 
baptized."| He at once joined himself to the disciples, "and 




PRACTICING THE CUNNING ARTS. 



iJo 



* Acts ix. ii, is. 



f Acts ix. 1 8. 



4 8o THE APOSTLES OF JESUS. 

straightway he preached Christ in the synagogues, that he is the 
Son of God."* 

Damascus is, even at the present day, a rich and beautiful city. In 
it is still the street called Straight, which is about three miles in length, 
running in a direct line across the city from east to west. Near the 
eastern gate is a house, said to be the one which belonged to Judas, 
where Saul lodged after his conversion. There is in it a very small 
closet, where, according to tradition, the Apostle passed the three days 
he remained blind, and without food. There is also, in Straight Street, 
a fountain, which is believed to have supplied the water for Saul's 
baptism. To this time the Christians of Damascus make a point of 
annually walking in procession to the scene of Saul's conversion, and 
there reading the history of it. 

Saul did not stay long in the Syrian capital after he was baptized, 
but went into Arabia, where he preached the Gospel for three years, 
and then returned to Damascus, and taught openly in the synagogues, 
"and confounded the Jews which dwelt at Damascus, proving that 
this is very Christ." f Unable to withstand his arguments, the Jews 
became enraged, and resolved to kill him. Saul, knowing their 
design, concealed himself, and his enemies watched the gates by day 
and by night, that he might not escape. It is evident that no little 
sensation was created in Damascus by the conversion of Saul to the 
faith he had been once so indefatigable in attempting to crush. In 
his second epistle to the Corinthians, when recounting the various 
trials he had gone through, he said, " In Damascus, the governor 
under Aretas, the king, kept the city of the Damascenes with a garri- 
son, desirous to apprehend me." \ Vain, however, were all the efforts 
of the governor and his soldiers, for the Lord had a mighty work for 
his servant to accomplish. " Then the disciples took him by night, 
and let him down by the wall in a basket." § The window, or port- 
hole, in the parapet of the great wall of Damascus, through which, it 
is said, Saul escaped, is still shown, and is called St. Paul's Gate. 
Without any human friend to accompany him, and surrounded by 



*Actsix. 20. f Acts ix. 22. t 2 Cor. xi. 32. § Acts ix. 25 



PAUL. 



481 



dangers of almost every description, Saul of Tarsus commenced his 
journey back to Jerusalem. He had, however, one friend near him, — 
the Lord Jesus, who never left him by night nor by day ; and he 
could, with sincerity, say, " I will fear no evil, for thou art with me ; 
thy rod and thy staff they comfort me."* 

The weary journey was accomplished. Oh, how welcome to the 
traveler would be the first glimpse of the glorious and snow-white 
temple! But no friend greeted him as he entered Jerusalem. His 
former associates would have shunned him, even if they had recog- 
nized, in the humble, penitent pilgrim, the once proud and spirited 
Saul of Tarsus. And the disciples either had not heard of his conver- 
sion, or did not credit it, for, when 
he wished to join them, "they were 
all afraid of him, and believed not 
that he was a disciple." f Barna- 
bas, however, " brought him to the 
Apostles, and declared unto them 
how he (Saul) had seen the Lord 
in the way, and that he had spoken 
unto him, and how he had preached 
boldly at Damascus in the name of 
Jesus."J The fears of the disciples 
were at once removed, and Saul 
" was with them, coming in and 
he spake boldly in the name of the Lord Jesus, and disputed 
against the Grecians : but they went about to slay him."§ Fifteen 
days only did he remain at Jerusalem. While he was praying one 
day in the temple, he fell into a trance, and the Lord appeared 
unto him, and told him to leave Jerusalem quickly, for he must go far 
away unto the Gentiles. Saul may have hesitated to go out of the 
city, for the brethren, we read, knowing the evil designs of the Jews, 
" brought him down to Caesarea, and sent him forth to Tarsus. "| We 
cannot help wondering how he was received by his relatives and 




SOOTHSAYERS. 



going out at Jerusalem. And 



* Ps. xxiii. 4. fActsix. 26. J Acts ix. 27. § Acts ix. 28, 29. 



Acts ix. 30. 



482 THE APOSTLES OF JESUS. 

friends at Tarsus. Did the rigid Pharisee (supposing him to be still 
alive) disown his son ? And did his mother and sister shed tears of 
sorrow and joy when they once more beheld him ? Or had some 
fugitive Christians been preaching Christ crucified in Tarsus, and the 
whole of Saul's family been illuminated by the glorious light of the 
blessed Gospel ? . Willingly would we hope that the latter were the 
case, and that, in sweet communion with his kindred, Saul spent the 
three or four years he remained in his native city. Relations, we 
know, he had who were Christians, some of whom had embraced the 
faith before his conversion. But where these lived I cannot tell 
Two were in Rome when Paul wrote his epistle to the brethren of 
that city. ''Salute," he says, "Andronicus and Junia, my kinsmen 
and my fellow-prisoners, who are of note among the Apostles, who 
also were in Christ before me." * 

The history of Saul, from this time till his separation from 
Barnabas, you have read in the life of James the Less. One fact, 
however, I omitted to note, which is this, after Sergius Paulus, the 
Governor of Cyprus, had been converted, the great Apostle is always 
spoken of in the sacred history as Paul. There are various conjectures 
as to the reason of this change ; one of which is, that he himself took 
the latter name in honor of the noble convert, Sergius Paulus ; but it 
is very probable that, as Saul was a Jewish name, and Paul a Roman 
one, he adopted the latter because it was among the pagan Romans 
he was henceforth chiefly to labor. 

After Paul and Barnabas had parted, the former, accompanied by 
Silas, went through Syria and Cilicia, and then came to Derbe and 
Lystra. At Derbe the Apostle met with Timothy, and chose him for 
his companion. The father of Timothy was a Greek ; but his mother, 
Eunice, was a Jewess, who had, with her mother and son, been con- 
verted to Christianity during Paul's previous visit to those parts. The 
remembrance of the unfeigned faith of Timothy's grandmother, Lois, 
and of his mother, Eunice, filled Paul with joy : so he tells Timothy in 
his second epistle to him. I have not space to write at length of the 

* Rom. xvi. 7. 



PAUL. 



483 



most excellent Timothy. Paul truly loved him, and from remarks he 
several times made, it is evident that he highly esteemed him. 
Through various countries the three journeyed, leaving at each city 
they came to a copy of the decree of the Council of Jerusalem. Their 
route was directed by the Holy Ghost, who forbade them, after they 
had been throughout Phrygia and Galatia, preaching in Asia. When 
they reached Mysia, they attempted to go into Bithynia ; " but the 
Spirit suffered them not,"* so they went to Troas. It was here that 
Luke, the Evangelist, is believed to have joined them, as the word we, 
for the future, often takes the place of they. Luke (who wrote the Acts 
of the Apostles) was a physician ; 
and, as Paul had, in Galatia, been 
attacked with sickness, it is possible 
he accompanied him, in order that 
he might not only assist in the 
ministry, but attend to the health 
of the great Apostle. At Troas 
"a vision appeared to Paul in the 
night : there stood a man of Mace- 
donia, and prayed him, saying, 
Come over into Macedonia, and 
help us." -\ This was Paul's call 
to Europe. He obeyed the call ; 
and, with his companions, Timothy, 
Silas, and Luke, embarked upon 

the ^Egean Sea. Only one island they touched at before they reached 
the port of Neapolis ; from thence they proceeded to Philippi, the 
capital of Macedonia. 

There were so few Jews at Philippi that they had no synagogue, but 
only an oratory by the river side, wherein they conducted their ser- 
vices, or, as St. Luke expresses it, " where prayer was wont to be 
made. "J In this humble building, to a few poor women, was Christ 
first preached in Europe ; and the first convert we read of was Lydia, 




DIANA, JUPITER AND MINERVA. 



* Acts xvi. 7. 



f Acts xvi. 9, 



J Acts xvi. C3, 



484 THE APOSTLES OF JESUS, 

a seller of purple dye. She was baptized, with her household, and 
constrained Paul and his companions to become her guests. Daily 
would it appear that Paul and his fellow-laborers went to this place 
of prayer, and they were often followed by a damsel who was a Pyth- 
oness, that is, a sort of witch, who, being possessed with a spirit of 
divination, cried out, " These men are the servants of the most high 
God, which show unto us the way of salvation." * But Paul needed 
not Satan to be his witness, and he commanded the demon to come 
out of her, "and he came out the same hour."f Her masters, who 
had profited much by her diabolical arts, were very indignant when 
they found their trade was spoiled ; and they caught Paul and Silas, 
and, taking them before the magistrates, falsely accused them. Most 
cruelly were the devoted missionaries treated ; their clothes were torn 
off, they were beaten with many stripes, and then thrust into a dark, 
cold, and damp inner prison. No sleep visited the suffering captives. 
If their bleeding wounds were not sufficient to prevent them closing 
their eyes, the painful position they were compelled to be in (as it is 
supposed that not only their feet, but their hands and their necks were 
confined in the stocks) would prevent them resting. And how did 
they pass the long, tedious hours. In prayer ? Yes ; but not, as you 
might imagine, interrupted by bursts of grief, for "at midnight Paul 
and Silas prayed, and sang praises unto God ; and the prisoners heard 
them." \ Perhaps thieves and murderers, waiting for their doom on 
the morrow, heard the heavenly strains, and wondered what new 
sounds they were that made them weep who had never shed tears 
before; and the less guilty criminals possibly listened with clasped" 
hands and streaming eyes to music which, they knew not why, melted 
their hearts within them. Only the stern jailer slept ;'but soon he was 
to be awoke, not only from his temporal, but his spiritual sleep, for 
" suddenly there was a great earthquake, so that the foundations of 
the prison were shaken ; and immediately all the doors were opened, 
and every one's bands were loosed. And the keeper of the prison, 
awaking out of his sleep, and seeing the prison doors open, he drew out 

*Actsxvi. 17. fActsxvi. 18. J Acts xvi. 25. 



PAUL. 



485 



his sword and would have killed himself, supposing that the prisoners 
had been fled. But Paul cried with a loud voice, saying, Do thyself 
no harm : for we are all here. Then he called for a light, and sprang 
in, and came trembling, and fell down before Paul and Silas, and 
brought them out, and said, Sirs, what must I do to be saved ? And 
they said, Believe on the Lord Jesus Christ, and thou shalt be saved, 
and thy house. And they spake unto him the word of the Lord, and 
to all that were in his house. And he took them the same hour of 
the night, and washed their stripes, and was baptized, he and all his, 
straightway. And when he had brought them into his house, he set 
meat before them, and rejoiced, believing in 
God, with all his house. And when it was 
day, the magistrates sent the Serjeants, saying, 
Let those men go. And the keeper of the 
prison told this saying to Paul, The magis- 
trates have sent to let you go ; now therefore 
depart, and go in peace. But Paul said unto 
them, They have beaten us openly, uncon- 
demned, being Romans, and have cast us 
into prison ; and now do they thrust us out 
privily? Nay, verily, but let them come 
themselves, and fetch us out. And the 
Serjeants told these words unto the magis- 
trates, and they feared when they heard that they were Romans. 
And they came and besought them, and brought them out, and 
desired them to depart out of the city." * And so the noble and 
brave Paul and Silas were brought out of prison by the frightened and 
humbled magistrates, who were indebted solely to the Christian for- 
bearance of their late victims, that they were not punished for the 
breach of the law in having scourged Roman citizens. 

Paul and Silas shortly after this departed from Philippi, leaving 
Timothy and Luke in charge of the infant church there. At Thessa- 
lonica, Paul reasoned with the Jews in their synagogue. He reminds 




IN THE STOCKS. 



* Acts xvi. 26-39. 



486 



THE APOSTLES OF JESUS. 



the Thessalonian disciples of this in his first epistle to them, " Even 
after that we had suffered before, and were shamefully entreated, as ye 
know, at Philippi, we were bold in our God to speak unto you the 
gospel of God with much contention." * Some unbelieving Jews, 
however, of the lowest class, collected a mob, and set all the city in 
m uproar, assaulting the house of Jason, where Paul and Silas lodged ; 
but the brethren sent away Paul and Silas by night to Berea. Here 




ANCIENT ATHENS. 

che great Apostle was much encouraged, for the Jews of Berea 
" received the word with all readiness of mind, and searched the 
Scriptures daily, whether these things were so. Therefore many of 
them believed ; also of honorable women which were Greeks, and of 
men, not a few." f The Jews, however, of Thessalonica followed 



* Thess. i. 2. 



f Acts xvii. 11, 12. 



. PAUL. 4 8 7 

Paul and Silas to Berea, and stirred up the people against them. 
The brethren immediately sent Paul away, but Silas and Timothy 
(the latter must have joined his two friends again) remained at Berea. 
Under the care of an escort, Paul traveled south till he arrived at 
Athens, when his friends from Berea left him, and returned home, 
conveying a message from Paul to Silas and Timothy that they 
should come to him with all speed. In a strange city, perhaps still 
suffering from the ill-treatment he met with at Philippi, no wonder 
Paul longed for the society of his faithful and tried companions. Idle, 
however, he could not be. He disputed in the synagogue and in the 
market daily. He was accused, among other things, of being a setter 
forth of strange gods, because he preached unto the people Jesus and 
the resurrection. They took him to the Areopagus, on Mars' Hill, th6 
principal court of justice in Athens. The Areopagus was an ancient 
and celebrated tribunal held on a hill of rock, in some of the caverns 
of which the Furies (spirits supposed to be charged with the infliction 
of divine vengeance) were reputed to dwell. The Areopagites, who 
were the chief men of the city, judged murderers and all immoral 
persons. They also rewarded virtue, and were particularly active in 
punishing those who set up strange gods. More than four hundred 
years before Paul was brought to this tribunal, Socrates, having been 
accused of the crime of introducing strange deities into the state, was 
condemned by the Areopagites to drink the cup of hemlock. 

Paul, we are told, stood in the midst of Mars' Hill. Plow impres- 
sive the scene must have been ! The undaunted Apostle beneath the 
blue canopy of heaven, at the top of the rock, facing his noble judges, 
who occupied seats hewn out of the stone. Before the prisoner was 
spread a glorious prospect of mountains, islands, and seas ; and be- 
hind him arose the lofty Acropolis, crowned with all its marble tem- 
ples. Having been asked to explain the new doctrine of which he 
had spoken, he replied that, in passing through their city, he had ob- 
served an altar with this inscription, " To the unknown God."* Pie 
then, in a few simple words, told his listeners who the unknown God 

* Acts xvii. 23. 

29 Iy 



4SS 



THE APOSTLES OF JESUS. 



was whom they ignorantly worshiped, that he was no other than the 
great God, the creator of all things, the Lord of heaven and earth, who 
dwelleth not in temples made with hands, " neither is worshiped with 
men's hands, as though he needed anything, seeing he giveth to all 
life, and breath, and all things." * The remainder of Pauls address 
to the Athenians you will find in the seventeenth chapter of the Acts 
of the Apostles. The effect produced upon his listeners was that some 
mocked, "and others said, We will hear thee again of this matter,"*)* 
and some believed. Among the last was Dionysius, the Areopagite, 
who is said to have been afterward made Bishop of Athens, and to 




CORINTH. 



have been burned to death in that city in the year a.d. 93. The palace 
he occupied previous to his conversion stood close to Mars' Hill, and 
upon the site of it a church was afterward built, which is now a ruin. 
Another person, mentioned as having been converted in Athens, was 
a woman, named Damaris, supposed by some to have been the wife 
of Dionysius. Paul, it seems, w T as allowed to leave Athens without 
further molestation. He went next to Corinth, and there abode with 
a Jew of the name of Aquila, and his wife, Priscilla, who had been, with 



* Acts xvii. 



-j- Acts xvii. 32. 



PAUL. 489 

a great number of other Jews, banished from Rome by the Emperor 
Claudius. They were tent-makers, and, as Paul would not be burden- 
some to them, he wrought at his old trade for his daily bread. It was 
in Corinth, and most probably in the house of Aquila and Priscilla, 
that he wrote the first of his epistles, which was to the Thessalonians. 
Shortly after he wrote, also in Corinth, his second epistle to the Thes- 
salonians. The friendship he at this time formed with the excellent 
Aquila and Priscilla lasted until his death. On the Sabbath days he 
reasoned in the synagogues, but the unbelieving Jews opposed him so 
violently that he shook his raiment, and said unto them, " Your blood 
be upon your own heads : I am clean. From henceforth I will go unto 
the Gentiles." * The Lord, however, appeared to Paul in a vision in 
the night, and said, " Be not afraid, but speak, and hold not thy peace, 
for I am with thee, and no man shall set on thee to hurt thee ; for I 
have much people in this city. And he continued there a year and six 
months, teaching the word of God among them." f He made use of 
the house of a convert, of the name of Justus, to preach in, though still 
living with Aquila and Priscilla. There can be no doubt that Paul 
worked at tent-making during the whole of the time he stayed at 
Corinth ; and, possibly, notwithstanding this, he suffered from want, as 
a famine was then prevailing throughout Greece. He was, however, 
cheered by the arrival of Silas and Timothy from Macedonia, who 
brought him relief from that country. St. Paul, in his second epistle 
to the Corinthians, says, "And when I was present with you, and 
wanted, I was chargeable to no man ; for that which was lacking to me, 
the brethren which came from Macedonia supplied." \ 

Among those who believed in Corinth was Crispus, the chief ruler 
of the synagogue. The conversion of such an influential person 
enraged the Jews more and more, so they made an insurrection, and 
took Paul before Gallio, the pro-consul, but he would not listen to 
them, and drove them from the judgment seat. And the Greeks took 
Sosthenes (probably the successor of Crispus), the chief ruler of the 
synagogue, " and beat him before the judgment seat. And Gallio 

*Actsxviii. 6. j- Acts xviii. 9-1 1. J 2 Cor. xi. 9. 



490 THE APOSTLES OF JESUS. 

cared for none of those things."* He did not consider it his province 
to interfere in the disputes between the Jews and the Christians. 
Well, perhaps, it would have been for him if he had concerned him- 
self in the matter, and given Paul an opportunity of defending him- 
self before him, for he was talented and amiable, and might have been 
led to believe in Jesus. It may not be uninteresting to you to know 
that Gallio w 7 as the elder brother of Seneca, the philosopher. Having 
planted the church in Corinth, Paul sailed to Ephesus, Aquila and 
Priscilla accompanying him. The Apostle did not remain long at 
Ephesus, but left his traveling companions there, and went up to Jeru- 
salem, to one of the feasts. After a very short stay in the holy city, 
he paid what was, probably, his last visit to Antioch. Many years had 
Paul labored as a servant of Christ, but still he thought not of rest ; 
and after staying at Antioch some time, he set out on his third mis- 
sionary journey. He directed his course toward Ephesus. You will 
remember that he left Aquila and Priscilla in that city. This worthy 
couple did all they could to promote the spread of the Gospel ; and 
while they were at Ephesus during Paul's absence, " a certain Jew, 
named Apollos, born at Alexandria, an eloquent man, and mighty in 
the Scriptures, came to Ephesus. This man was instructed in the 
way of the Lord ; and, being fervent in the spirit, he spake and taught 
diligently the things of the Lord, knowing only the baptism of John. 
And he began to speak boldly in the synagogue : whom, when Aquila 
and Priscilla had heard, they took him unto them, and expounded 
unto him the way of God more perfectly. And w r hen he was disposed 
to pass into Achaia, the brethren wrote, exhorting the disciples to 
receive him : who, when he was come, helped them much which had 
believed through grace : for he mightily convinced the Jews, and that 
publicly, showing by the Scriptures that Jesus was Christ." f 

For three months, Paul taught in the synagogue at Ephesus ; but, 
meeting with great opposition from the Jews, he left the synagogue, 
and, taking with him those who had been brought to Christ, he, in the 
school of one Tyrannus, instructed them and others, " and this con- 

*Actsxviii. 17. f Acts xviii. 24-28. 



^rrw^^ - ^""'WSM 




BURNING BOOKS. 



491 



492 THE APOSTLES OF JESUS. 

tinued by the space of two years ; so that all they which dwelt in Asia 
heard the word of the Lord Jesus, both Jews and Greeks. And God 
wrought special miracles by the hands of Paul : so that from his body 
were brought unto the sick handkerchiefs or aprons, and the diseases 
departed from them, and the evil spirits went out of them. Then 
certain of the vagabond Jews, exorcists, took upon them to call over 
them which had evil spirits the name of the Lord Jesus, saying, We 
adjure you by Jesus, whom Paul preacheth. And there were seven 
sons of one Sceva, a Jew, and chief of the priests, which did so. And 
the evil spirit answered and said, Jesus I know, and Paul I know : 
but who are ye ? And the man in whom the evil spirit was leaped 
on them, and overcame them, and prevailed against them, so that they 
fled out of that house naked and wounded. And this was known to 
all the Jews, and Greeks also, dwelling at Ephesus ; and fear fell on 
them all, and the name of the Lord Jesus was magnified. And many 
that believed came, and confessed, and showed their deeds. Many of 
them, also, which used curious arts, brought their books together, and 
burned them before all men ; and they counted the price of them, and 
found it fifty thousand pieces of silver. So mightily grew the word 
of God and prevailed." * 

Three years did the great Apostle remain at Ephesus, lodging in all 
probability with Aquila and Priscilla, and working with them at the 
trade of tent-making. Shortly before he left the city, a circumstance 
occurred which rendered it impossible for him to remain longer there 
with any degree of safety. 

The great pride and glory of Ephesus was the temple of Diana, a 
short description of which will not be out of place here. I must, how- 
ever, first speak of the false deity for whom this splendid house was 
prepared. It is difficult to say who she was, as, some hundreds of 
years before Paul was at Ephesus, she had, according to tradition, 
fallen from heaven. The priests said Jupiter had sent her. Those 
who had no faith in her said that she had been made by men who, as 
soon as she was finished, were put to death or banished by the priests, 

* Acts xix. 10-20. 



PAUL. 493 

for fear they should betray her humble origin. As she presented, upon 
her first appearance, a shapeless form that required a stretch of the 
imagination to regard as anything like human, and in which form she 
is represented on ancient coins, she probably did fall from heaven, and 
was neither more nor less than an aerolite, or meteoric stone. I sup- 
pose it was sufficient for superstitious people that the priests said that 
the lump of stone was a goddess, and Jupiter's gift. She was magnifi- 
cently adorned, and I should imagine, when she took possession of 
her temple, Jupiter himself would scarcely have recognized her. This 
temple, for beauty and costliness, became one of the seven wonders of 
the world. It was built entirely of marble, of such pure whiteness 
that it dazzled the eyes of the beholder; and was four hundred and 
twenty-nine feet long, and two hundred and tw r enty broad. The shrine 
of the goddess was surrounded by a colonnade, open to the sky, com- 
posed of a hundred and twenty-seven columns of Parian marble, 
sixty feet high, each>weighing a hundred and fifty tons, and each the 
gift of a monarch. Inside, it was decorated with cedar, cypress, gold, 
jewels, and precious stones, pictures, and statues. One picture alone 
was worth twenty talents of gold* One of the statues was of pure 
gold; and the altar was most magnificent. The roof was supported 
by columns of green jasper. 

The silversmiths of Ephesus made multitudes of cabinets or chap- 
lets, little shrines, in the form of the temple, with an image of Diana 
in each of them. These, and probably silver medals of the splendid 
temple, they sold to strangers, for the false deity had numerous wor- 
shipers in various parts of Greece. At one season of the year in 
particular, crowds from all parts of Asia, and of Europe, went to 
Ephesus, to the great annual festival in honor of Diana, and fortunate 
would any stranger deem himself who could purchase a silver shrine 
or medal. 

The natural consequence of the spread of Christianity was the 
decline of the gainful trade of the silversmiths. One of these, Deme- 
trius, called his fellow-craftsmen and their workmen together, and told 

* #187,55°- 



494 



THE APOSTLES OF JESUS. 



them that, through the preaching of Paul, not only was their trade in 
danger, but the great goddess Diana would be despised, and they 
" cried out, saying, Great is Diana of the Ephesians." * The whole 
city was soon in confusion. The multitude seized two of Paul's com- 
panions, Gains and Aristarchus, and rushed with them into the theater, 
probably with the design of casting them to the wild beasts. The 
brave and noble Paul, hearing of their danger, would have forced his 
way into the theater, but the disciples prevented him, knowing that 
the people would at once throw him to the wild beasts, which were 



m 






MILETUS. 



kept there for the amusement of the populace. The confusion was 
very great, the majority not knowing the reason of the tumult. For 
two hours nothing could be heard but the cry, " Great is Diana of the 
Ephesians." When the mob had become a little calmer, the town- 
clerk addressed the people, and succeeded in appeasing them. But it 
was no longer safe for Paul to remain at Ephesus, so he left the city, 
and went into Macedonia. 

Tudea was, at this time, in a fearful state. Evils of almost every 



* Acts xix. 28. 



PAUL. 495 

description, — famine, wars, and banditti, — -were desolating the country. 
From Macedonia, Paul went into Greece, where he met Titus, who 
had brought great contributions from the church at Corinth for the 
poor Christians in Jerusalem. Paul was determined himself to carry 
the assistance to his suffering brethren in Judea. He was about to 
sail for Syria, when he heard that some Jews were lying in wait to kill 
him ; so he went back into Macedonia, and embarked, with several 
others, from that coast to Troas. While at Troas, the indefatigable 
Apostle preached, on the Sabbath, in an upper room, till midnight 
One of his listeners, a young man named Eutychus, who had become 
drowsy, fell from the window in which he had been sitting, and was 
taken up dead. "And Paul went down, and fell on him, and, embrac- 
ing him, said, Trouble not yourselves, for his life is in him. When 
he, therefore, was come up again, and had broken bread, and eaten, 
and talked a long while, even till break of day, so he departed. And 
they brought the young man alive, and were not a little comforted." * 
Paul's companions had proceeded on their journey, while he remained 
an hour or two longer at Troas, instructing and comforting the con- 
verts. He went on foot and alone along the shore to Assos, where, 
according to arrangement, the company were waiting for him. He 
and his friends embarked on the /Egean Sea. Their course lay past 
the most lovely scenery. They first cast anchor at Mitylene, the capi- 
tal of the beautiful island of Lesbos (now Mitylene). Sailing from 
thence, they next touched at Chios, and arrived the next day at Samos. 
Paul must, when approaching Samos, have been within a very few 
miles of Ephesus, in which city he had many dear children in the 
Lord, whom he longed to see ; but he " had determined to sail by 
Ephesus, because he would not spend the time in Asia: for he hasted, 
T *.f it were possible for him, to be at Jerusalem the day of Pentecost"! 
At Miletus the travelers landed. Ephesus was thirty miles from this 
city, and Paul sent, desiring the elders of the church of Ephesus to 
come to him. They obeyed the summons. We can imagine how 
affecting would be the meeting. A year before, Paul had been obliged 



* Acts xx. 10-12. f Acts xx. 16. 

26 



496 THE APOSTLES OF JESUS. 

to hastily leave them, to avoid the fury of the enraged worshipers of 
Diana, and now he knew it was very probable that they would see his 
face no more. His touching, beautiful, and affectionate farewell ad- 
dress to them you have often read in the twentieth chapter of the 
Acts. When he had ceased speaking, " he kneeled down, and prayed 
with them all. And they all wept sore, and fell on Pauls neck, and 
kissed him, sorrowing most of all for the words which he spake, that 
they should see his face no more. And they accompanied him unto 
the ship."* 

We hear but little more of Ephesus in connection with St. Paul. 
This once magnificent city, that was considered the metropolis of Asia, 

and was called by Pliny the or- 

^,-—-_~ ~ " - . _- ^ nament of Asia, is now a perfect 

j*v f wreck: all is silence and desola- 

= H tion around it. The splendid 

.-'■ i harbor, that was wont to be filled 
HBB|fl ^-'-^^k * ""-:;' Vic with vessels from all nations, is 

now a pestilential marsh, the sea 
having retired from it. Noble 
ruins are all now that remain of 
the theater, and the very site of 
bridge near tyre. the temple is uncertain. The 

call of the partridge may now 
be heard where the multitude cried " Great is Diana of the 
Ephesians ! " The only relics that have been preserved of the 
magnificent temple of Diana are eight of the green jasper columns 
which supported the roof of the shrine of the false goddess. These 
were removed to Constantinople, and may still be seen in tne great 
Mosque of St. Sophia. The few wretched inhabitants of Ephesus, 
chiefly Greeks, live among the ruins, some occupying the vaults 
of the once gorgeous edifices, and some the sepulchers hewn out of 
the precipices. You will remember that the glorified Redeemer sent 
a message by John to the angel, or bishop, of Ephesus, accusing 

* Acts xx. 6-38. 




PAUL. 497 

the church of that city of having left her first love, or, in other 
words, of having declined in religious fervor, and threatening to 
remove her candlestick if she did not repent. She did not repent, and 
her light is wholly extinguished ; for not a single resident Christian 
remains at Ephesus, to read either the message from heaven, or the 
epistle of the great Apostle to its church. 

To return to Paul and his companions. On the shore of Miletus 
the parting kiss was given, but the weeping elders of Ephesus accom- 
panied their beloved father in God to the ship, and even then were 
unwilling to say farewell. The voyagers sailed straight to Coos, and 
from thence to Rhodes * and from Rhodes to Patara, where they found 
a vessel about to sail for Tyre. In her they took passage, and accom- 
plished in safety the voyage of four hundred miles. At Tyre they 
found some disciples who had the gift of prophecy. These foresaw 
what would befall the Apostle at Jerusalem, and tried to persuade him 
not to go up to the feast ; but he was not to be deterred from his pur- 
pose. Luke says, "And when we had accomplished those days, we 
departed, and went our way ; and they all brought us on our way, with 
wives and children, till we were out of the city, and we kneeled down 
on the shore and prayed. And when we had taken our leave one of 
another, we took ship, and they returned home again." j" The next 
port they stayed at was Ptolemais (Acre), where they found some 
disciples, and abode- with them one day ; the next day they landed at 
Caesarea. Philip, the deacon, received the weary travelers, and they 
remained with him many days, his four pious daughters, doubtless, 
with affectionate care, attending to their comfort. Here another 
prophetic voice warned the great Apostle not to go to Jerusalem. 
Agabus, of whom you have heard before, arrived at Caesarea, and went 



* Rhodes was celebrated for the Colossus, a gigantic brazen image, which was made about 300 
years B.C. This huge statue was 126 feet high, and each finger was as large as a man. It was 
used as an observatory, a winding staircase running to the top. It only stood fifty or sixty years, 
when it was thrown down by an earthquake ; and for 894 years it remained where it fell, conse- 
quently, when St. Paul visited the island, the monster was lying on the beach. At length the 
brass was sold to a Jew for $183,920.00, and the great Colossus was carried away in fragments on 
nine hundred camels. f Acts xxi. 5, 6. 



498 THE APOSTLES OF JESUS. 

to the house of Philip. When he saw the pilgrims, "he took Paul's 
girdle, and bound his own hands and feet, and said, Thus saith the 
Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth 
this girdle, and shall deliver him into the hands of the Gentiles. And 
when we (Luke continues) heard these things, both we and they of 
that place besought him not to go up to Jerusalem. Then Paul 
answered, What mean ye to weep and to break mine heart ? for I am 
ready, not to be bound only, but also to die at Jerusalem, for the name 
of the Lord Jesus. And when he would not be persuaded, we ceased, 
saying, The will of the Lord be done. And after those days, we took 
up our carriages, and went up to Jerusalem." * The word carriages 
here means baggage. 

Welcome, indeed, to the suffering Christians in Jerusalem was the 
sight of Paul and his friends. One day was spent, we may suppose, 
in mutual inquiries, congratulations, and condolences ; and we read 
that the day following, the strangers went to the house of James the 
Bishop, where all the elders met him. After saluting them, Paul told 
them how God had blest his labors among the Gentiles, for which 
they glorified the Lord. They then informed him that in Jerusalem 
there were many thousand Jewish converts, who had a great venera- 
tion for the law, and that they had heard that he (Paul) had preached 
against the ceremonies of the law, and consequently, as soon as his 
arrival was known, multitudes would come together to hear if this 
were true. It was agreed, in order that the Jewish converts might be 
convinced that they had heard a false report, that he should join him- 
self to four men who had taken a vow, probably for deliverance from 
sickness, or from some great danger, and that he should perform the 
usual ceremonies in such a case. This Paul agreed to; but the next 
day, when he went into the temple with the four men to make their 
offerings, some Jews from Asia stirred up the people, and a tumult 
was raised against the devoted Paul. He was seized, and dragged 
out of the temple, and would have been murdered by the excited 
mob, if the chief captain of the garrison had not, with his soldiers, 

* Acts xxi. 11-15. 



PAUL. 



499 



rescued him. Supposing Paul to be a common malefactor, the captain 
ordered a double chain to be put upon him, and that he should be 
taken to the castle. So violent were the angry Jews that the soldiers 
had to bear the Apostle in their arms to prevent him being torn to 
pieces. As they were going into the castle, Paul begged the gov- 
ernor to allow him to speak to the people. " And when he had given 
him license, Paul stood on the stairs, and beckoned with the hand unto 
the people." * In perfect silence the assembly listened to his defence, 
until he spoke of his mission to the Gentiles, and then they " lifted up 
their voices, and said, Away with such a fellow from the earth ; for it 
is not fit that he 
should live. And as 
they cried out, and 
cast off their clothes, 
and threw dust into 
the air, the chief cap- 
tain commanded him 
to be brought into 
the castle, and bade 
that he should be 
examined by scourg- 
ing, that he might 
know wherefore they - 
cried so against him. 

And as they bound him with thongs, Paul said unto the centurion that 
stood by, Is it lawful for you to scourge a man that is a Roman, and 
uncondemned? " j- When the chief captain heard that Paul was a 
Roman, he gave orders that he should not be whipped. The freedom 
of the city of Rome was Paul's by birthright, he having inherited it 
from his ancestors. The next day the Apostle's chains were knocked 
off, and he was taken to the Sanhedrim. As he stood before his sev- 
enty judges, he must have thought of the holy Stephen, who, twenty- 
four years before, had, on the same spot answered his accusers. " And 





. 'V^-:-:- : j " :-~r=— 


*?iw*>L 7 ' 


|IF / / 


W^y-^T—- 



SIDON. 



* Acts xxi. 40. 



fActs xxii. 22-25, 



5 oo THE APOSTLES OF JESUS. 

Paul, earnestly beholding the council, said, Men and brethren, I have 
lived in all good conscience before God until this day." * This bold 
assertion of his innocence so enraged the high priest, that he com- 
manded them that stood by to smite him on the mouth. Paul's spirit 
was roused at this new insult, and, not knowing that it was the high 
priest who had spoken, he said, " God shall smite thee, thou whited 
wall ; for, sittest thou to judge me after the law, and commandest me 
to be smitten contrary to the law ? " f Twelve years afterward, 
Ananias was slain, when Jerusalem was besieged. Paul perceived 
that his judges were composed of Pharisees and Sadducees, and 
being wise as a serpent, though harmless as a dove, he cried out, 
" Men and brethren, I am a Pharisee, the son of a Pharisee. Of the 
hope and resurrection of the dead I am called in question." \ In the 
last few words he had touched upon the doctrine that caused the 
greatest dissension between the two sects. " For the Sadducees say 
that there is no resurrection, neither angel nor spirit; but the 
Pharisees confess both." § So the latter wished to release Paul. 
"And when there arose a great dissension, the chief captain, fearing 
lest Paul should have been pulled in pieces of them, commanded 
the soldiers to go down, and to take him by force from among them, 
and to bring him into the castle. And the night following, the 
Lord stood by him, and said, Be of good cheer, Paul, for as thou 
hast testified of me in Jerusalem, so must thou bear witness also at 
Rome." || 

Forty vagabond Jews bound themselves by an oath that they would 
eat nothing until they had killed Paul, but the nephew of their intended 
victim heard of the plot, and he went into the castle and told Paul, 
who desired one of the centurions to take the young man to the chief 
captain. This was done ; and when the captain had heard how that the 
Jews were lying in wait to kill Paul, " he called unto him two centu- 
rions, saying, Make ready two hundred soldiers to go to Caesarea, and 
horsemen threescore and ten, and spearmen two hundred, at the third 
hour of the night ; and provide them beasts, that they may set Paul 

*Acts xxiii. i. j- Acts xxiii. 3. J Acts xxiii. 6. § Acts xxiii. 8. || Acts xxiii. 10, II. 



PAUL. 



501 



on, and bring him safe unto Felix the governor." * Claudius Lysias, 
the captain, also wrote a letter to Felix, telling him what Paul was 
accused of, and why he had sent him. When the soldiers with their 
prisoner arrived at Caesarea, they delivered the letter to Felix, who. 
when he had read it, asked Paul what province he was of, and, on 
being told he was a Cilician, decided to wait till his accusers arrived. 
After five days, Ananias the priest came to Caesarea, bringing with him 




ROME. 



a famous orator, named Tertullus, to speak against Paul. This man 
said that Paul was guilty of sedition, heresy, and profanation of the 
temple. Paul defended himself, and proved that he was falsely 
accused. Most eloquently did he plead his own cause. But Felix 
refused to give judgment in the case till he had seen Lysias. " And 



* Acts xxiii. 23, 24. 



502 THE APOSTLES OF JESUS. 

he commanded a centurion to keep Paul, and to let him have liberty, 
and that he should forbid none of his acquaintance to minister or 
come unto him." * For two years Paul remained a prisoner at Caesa- 
rea ; and doubtless Philip, his four daughters, and many others, not 
only belonging to Caesarea, but Ptolemais, Tyre, Sidon, and the 
neighboring places, availed themselves of the privilege of visiting him. 
Luke was almost his constant companion. Felix often sent for the 
Apostle to commune with him. At the first interview, Paul, knowing 
the character of the wicked man in whose presence he stood, reasoned 
of righteousness, temperance, and judgment to come. The conscience 
of the unjust, cruel, immoral, and covetous governor was roused. 
" Felix trembled, and answered, Go thy way for this time ; when I 
have a convenient season, I will call for thee." f Frequently after- 
ward did he call for his prisoner ; but, alas ! not to learn from him the 
way of salvation, but to endeavor to corrupt him, for he hoped " that 
money should have been given him of Paul, that he might loose him." \ 
He probably bore in mind that Paul had brought alms and offerings 
from the Macedonian Christians for their brethren in Jerusalem. 

Felix was removed from his office, and Porcius Festus, a just and 
honorable man, succeeded him as governor of Caesarea. Three days 
afterward, business called Festus to Jerusalem. The high priest and 
the chief of the Jews at once asked him, as a favor, to send for Paul, 
wickedly intending to lie in wait for the Apostle on the road and 
assassinate him. Festus did not comply with their request; but, when 
he returned to Caesarea, took some of Paul's accusers with him. The 
Apostle being brought before the judgment-seat, the Jews laid many 
and grievous complaints against him which they could not prove. 
Paul asserted his innocence. " But Festus, willing to do the Jews a 
pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and 
there be judged of these things before me?"§ The Apostle, knowing 
what would be the consequence if he were sent to Jerusalem, told 
Festus that he was a Roman, and ought to be judged by the laws of 
Rome ; and he, then, solemnly appealed unto Caesar. 



♦ Actsxxiv. 23 f Acts xxiv. 25. JActsxxiv. 26. §Actsxxv. 9, 



PAUL. 503 

Some time afterwards, King Agrippa, son of Herod Agrippa, who 
put James the Great to death, came to Caesarea, with his sister Bernice, 
on a visit to the new governor, who told them all about Paul. " Then 
Agrippa said unto Festus, I would also hear the man myself. To- 
morrow, said he, thou shalt hear him. And on the morrow, when 
Agrippa was come, and Bernice, with great pomp, and was entered into 
the place of hearing, with the chief captains, and principal men of the 
city, at Festus' commandment Paul was brought forth," * chained to the 
soldier who guarded him. The Roman method of fettering criminals 
was to fix one end of a chain on the prisoner's right arm, and the 
other to the left arm of a soldier. The fact of publicly wearing this 
chain, and being coupled with a soldier, was considered very disgrace- 
ful, and the ignominy would naturally occasion the 
desertion of former friends. Paul experienced the 
truth of this, and to Timothy, in his second epistle, 
speaks with gratitude of one who clung to him 
notwithstanding his humiliating bonds. "The 
Lord give mercjlfunto the house of Onesiphorus, 
for he oft refreshed me, and was not ashamed of 
my chain ; but, when he was in Rome, he sought 
me out very diligently, and found me. The Lord 
grant unto him that he may find mercy of the cesar. 

Lord in that day."f In extreme cases the prisoner 
was fastened with two chains to two soldiers. Peter was thus con- 
fined when he was "sleeping between two soldiers "J in prison. 
Paul, also, was fastened to two soldiers when the Jews in Jerusalem 
wanted to take him. 

To return to Caesarea. When Paul was brought before Festus and 
Agrippa, the former began by stating the prisoner's case, and that he 
did not know what to say in writing to Caesar when he sent Paul to 
him. " Then Agrippa said unto Paul, Thou art permitted to speak 
for thyself. Then Paul stretched forth the hand, and answered for 
himself." § After telling the king that he had been brought up a 

* Acts xxv. 22, 23. f 2 Tim. i. 16, 17. JActsxii. 6. gActsxxvi. 1. 

4, 30 L, 




&4 



THE APOSTLES OP JESUS. 



Pharisee, he gave him the history of his conversion. Festus, being a 
heathen, knew nothing of Moses, the prophets, or the expected 
Redeemer, and believing Paul to be a person deceived by his 
imagination, he became impatient, and interrupting him, cried out, 
" Paul, thou art beside thyself; much learning doth make thee mad. 
But he said, I am not mad, most noble Festus ; but speak forth the 
words of truth and soberness. For the king knoweth of these 
things, before whom also I speak freely : for I am persuaded that 
none of these things are hidden from him ; for this thing was not 
done in a corner. King Agrippa, believest thou the prophets ? I 

know that thou believest. Then 
Agrippa said unto Paul, Almost 
thou persuadest me to be a Chris- 
tian. And Paul said, I would to 
God that not only thou, but also all 
that hear me this day, were both 
almost and altogether such as I am, 
except these bonds." * How start- 
ling must have been the effect of the 
noble prisoner's w T ords ! His voice, 
his expression, his whole attitude 
would speak for his sincerity, as 
he raised his chained hand, and 
prayed that they, his enemies, 
might be altogether such as he was, except those bonds. All the 
inward peace which passeth understanding, all the joy in his blessed 
Saviour, and all the hope of an immortal crown, he prayed his 
enemies might share with him, but not his fetters. How truly did 
Paul obey the precept of his divine Master, "Love your enemies, 
bless them that curse you, do good to them that hate you, and pray 
for them which despitefully use you, and persecute you."f 

When the great Apostle had ceased speaking, the royal party arose 
and left the place of hearing. They retired to commune with one 




ROMAN CENTURION. 



*Acts. xxvi. 24—29. 



f Matt. v. 44. 



PAUL. 



505 



another, and Paul went back to prison to commune with his God. 
The king, the governor, the officers of state, the magistrates, and the 
principal men of Caesarea, unanimously pronounced Paul to be inno- 
cent, and he would have been at once set at liberty if he had not ap- 
pealed unto Caesar. We cannot help wondering whether any of that 
assembly who had listened to Paul were not only almost, but alto- 
gether, persuaded to be Christians. Possibly some were, and after- 
ward testified that, as far as they were concerned, the Apostle's prayer 
was answered, but Agrippa and Festus were not of the number ; and 
Bernice, if history may be relied upon, many years after Paul had 
changed his fetters for an immortal crown, was living, not only in an 
unconverted state, but in open 
sin. 

It was decided to send Paul 
to Rome in the charge of a 
centurion, of the name of 
Julius, who accordingly em- 
barked from Caesarea with the 
Apostle, Luke, Timothy, and 
Aristarchus : the last one of the 
two Christians who were car- 
ried by the mob into the theater 
at Ephesus. After a sail of 
eighty miles, they reached 

Sidon, where Paul was allowed to go on shore to visit his 
friends. They next crossed the Sea of Cilicia, and, consequently f 
passed Paul's native country. At Myra, a city of Lycia, they 
cast anchor, and the prisoners, among whom, doubtless, were 
many malefactors of the worst description, were removed to a 
large Alexandrian com ship, which was about to sail for Italy. 
When they had arrived at Fair Havens, a harbor of Crete, the 
wind being very boisterous, and sailing dangerous, Paul, who was, 
owing to his many voyages, an experienced sailor, said to those who 
had charge of him, " Sirs, I perceive that this voyage will be with hurt 
and much damage, not only of the lading and ship, but also of our 




CRETE. 



506 THE APOSTLES OF JESUS. 

lives."* The centurion, however, gave more heed to the captain, who 
thought they might try and reach Phenice, another port of Crete, it 
being more convenient to winter in than Fair Havens. A soft south 
wind favored their leaving Fair Havens, and they sailed from thence. 
But not long after there arose a tempestuous north-east wind, called 
Euroclydon, which bore down all before it, and they were forced to let the 
ship drive at the pleasure of the wind. They threw out some of the 
lading and tackling of the ship. For fourteen days they continued in 
this state, neither sun nor stars appearing for a great part of the time. 
" But, after long abstinence, Paul stood forth in the midst of them, and 
said, Sirs ye should have hearkened unto me, and not have loosed 
from Crete, and to have gained this harm and loss. And now, I ex- 
hort you to be of good cheer : for there shall be no loss of any man's 
life among you, but of the ship. For there stood by me this night the 
angel of God, whose I am, and whom I serve, saying, Fear not, Paul ; 
thou must be brought before Caesar : and lo, God hath given thee all 
them that sail with thee. Wherefore, sirs, be of good cheer ; for I 
believe God, that it shall be even as it was told me. Howbeit, we 
must be cast upon a certain island. f " 

On the fourteenth night, as the ship was being driven up and down 
in Adria (the Adriatic J Sea), the sailors, fearing lest it might be 
dashed to pieces on the rocks, cast four anchors, and intended to make 
their escape in a boat, and leave the passengers to their fate. Paul, see- 
ing this, told the centurion and the soldiers that, unless the sailors re- 
mained in the ship, they could not be saved. He meant them to under- 
stand that, though God had promised that not one of those in the ship 
should perish, he expected them to use every effort for their own preser- 
vation. The mariners, consequently, were not suffered to forsake the 
vessel. When the day began to dawn, Paul besought all to take some 
meat, as, for the past fortnight, they had been so overcome with fear 



*Actsxxvii. 10. f Acts xxvii. 21-26. 

Jin St. Paul's time the name Adriatic was not confined, as it is now, to that portion of the 
Mediterranean which flows between Dalmatia and Italy, but was given to the whole sea lying be- 
tween Greece, Italy, and Africa, including the Sicilian and Ionian Sea. 



PAUL. 



507 



and horror at their position, that they had been unable to take their 
ordinary food. Paul was now the counsellor to whom every one 
looked up. His directions were followed, and when he spoke words 
of comfort, all were cheered. What a scene it must have been on 
that Egyptian vessel at break of day ! Between two and three 
hundred terror-stricken wretches, with pale and haggard faces, resting 
their entire hope upon one man, and he a prisoner in chains. With the 
tempest raging around him, and the sea rolling mountains high, the 
holy Apostle " took bread, and gave thanks to God in presence of them 
all, and, when he had broken it, he began to eat: "* they all took some 
meat, and were much refreshed. " And when they had eaten enough, 
they lightened the ship, and cast out the wheat into the sea." j\ Day- 
light revealed to them that 
they were near land, so they 
took up the anchors, and let 
the ship run aground, "And 
the forepart stuck fast, and re- 
mained unmovable, but the 
hinder part was broken with 
the violence of the waves. 
And the soldiers' counsel was 
to kill the prisoners, lest any 
of them should swim out and 

escape. But the centurion, willing to save Paul, kept them from 
their purpose ; and commanded that they which could swim 
should cast themselves first into the sea, and get to land, and 
the rest, some on boards, and some on broken pieces of the 
ship. And so it came to pass that they escaped all safe to 
land," J and found themselves on an island called Melita (Malta). 
They were received kindly by the inhabitants, who, because it was 
wet and cold, made a fire for them. Paul assisted in the work, and, 
having gathered a bundle of sticks, laid them on the fire. A viper 
was among them, and it no sooner felt the heat than it sprang out 




ANCIENT SHIP. 



* Acts xxvii. 35. 



f Acts xxvii. 38. 



% Acts xxviL 41-44. 



508 THE APOSTLES OF JESUS. 

of the flame, and fastened on the Apostle's hand. "And when the 
barbarians saw the venomous beast hang on his hand, they said among 
themselves, No doubt this man is a murderer, whom, though he hath 
escaped the sea, yet vengeance suffereth not to live. And he shook 
off the beast into the fire, and felt no harm." * The people, when they 
saw his hand did not swell, or that he did not drop down dead, thought 
then that he must be a god. The Greeks and Romans called all 
foreigners barbarians, which accounts for the inhabitants of Melita being 
thus styled by St. Luke. They were not barbarians in the sense in 
which we use the word, for, when Paul was in Melita, its inhabitants 
were in a high state of prosperity and civilization. 

The governor of the island hospitably entertained Paul and his 
friends for three days. His humanity did not go unrewarded, for his 
father " lay sick of a fever, and of a bloody flux, to whom Paul entered 
in and prayed, and laid his hands on him, and healed him." f It is said 
that Publius became a Christian, and that he died bishop of Melita. 
Certain it is that Paul planted a Christian Church in the island, which 
became famous for its steadfastness in the faith. No mention is made 
as to how Luke, Timothy, and Aristarchus conducted themselves dur- 
ing the shipwreck, but we may rest assured that with them all was well, 
and that they exerted themselves to the utmost to assist and comfort 
their fellow-passengers. They, doubtless, labored with Paul in Melita, 
and the inhabitants were not ungrateful, for, Luke says, they " honored 
us with many honors ; and when we departed, they laded us with such 
things as were necessary. " \ Three months did they remain at Melita, 
and then embarked in an Alexandrian vessel, called Castor and Pollux, 
which was bound for Italy. In due time they reached Syracuse, the 
capital of Sicily, where they stayed three days. From thence they 
sailed to Rhegium, now Reggio, the capital of Calabria, and the next 
day arrived at Puteoli, a beautiful seaport, situated about one hundred 
miles south of Rome. The Castor and Pollux had now reached her 
destination, and the Apostle and his companions, having found 
brethren, were permitted to remain with their Christian friends seven 

♦ Acts xxviii. 4, 5. f Acts xxviii. 8. J Acts xxviii. 10. 



PAUL. 



509 



days, after which they proceeded toward Rome. The disciples in the 
city had heard of their approach, and some went to meet them as far 
as Appii Forum, a distance of about fifty miles, others waited for them 
at the Three Taverns, a village situated about thirty miles from 
Rome. When Paul saw these devoted Christians, " he thanked God 
and took courage." * Not only was he rejoiced to meet them, but he 
was cheered by their zeal and energy. It was also a relief to him to 
find that the followers of Jesus had so much liberty. 

Touching, indeed, must have been the sight of Paul's first entrance 
into the capital of the world. No herald announced his approach. 
No acclamation of a multitude told that he had arrived ; but a greater 
conqueror than had ever passed through the gates, with captive princes 
following his chariot, now might be seen in the form of a prisoner 
chained to a soldier, and attended by a band of pilgrims, who tri- 
umphantly conducted the mighty Apostle into the city. Paul was not 
treated in Rome like an ordinary prisoner. It is supposed that the 
centurion Julius spoke favorably of him, for, while the malefactors were 
secured in the common jail, he was allowed to live in his own hired 
house, but still chained to the soldier who guarded him. Paul's great 
desire, expressed in his epistle to the Romans, was now accomplished : 
" For I long to see you, that I may impart unto you some spiritual 
gift, to the end ye may be established ; that is, that I may be comforted 
together with you by the mutual faith both of you and me." f 

After three days, Paul called the chief of the Jews together, and told 
them the cause of his coming to Rome ; that he had been guilty of no 
violation of the laws of their religion, yet he had been delivered into 
the hands of the Roman governors, who found him innocent of any 
capital offense, and would have acquitted him, but the spitefulness of 
the Jews was such that he was obliged, in order to clear himself, to 
appeal unto Caesar, and that he had sent for them to let them know 
that it was "for the hope of Israel," \ or, in other words, for preach- 
ing the Messiah and a future state, he was bound with that chain 
The Jews replied that they had heard nothing evil of him, either by 

*Actsxxviii. 15, -J-Rom. i. 11, 12. ""-Acts xxviii. 20. 



5io 



THE APOSTLES OF JESUS. 



letters from Judea or through friends of theirs who had come to Rome; 
but they wished to be informed about the religion which was every- 
where spoken against. A day was accordingly appointed ; and Paul 
discoursed with them from morning till night about the doctrine of 
Jesus, proving from the promises and prophecies of the Old Testament 
that he was the Christ. " And some believed the things which were 
spoken, and some believed not." * The latter left the Apostle with a 
solemn warning from his lips sounding in their ears, and the assurance 
that henceforth he would turn to the Gentiles. For two years Paul 
remained in Rome, employing himself constantly in preaching and 

writing, no one forbid- 
ding him. 

Here St. Luke abrupt- 
ly closes his history; but, 
from St. Paul's epistles, 
we find that great suc- 
cess attended his (Paul's) 
labors in Rome, many of 
high rank becoming be- 
lievers, some of whom 
belonged even to Nero's 
court. "All the saints," 
he says, in his epistle to 
the Philippians, "salute 
you, chiefly they that are of Caesar's household." f Among those 
who did Paul great service during his first imprisonment in Rome 
was Onesimus, a slave belonging to Philemon, a wealthy citizen 
of Colosse, who had been converted to Christianity by St. Paul's 
ministry. Onesimus ran away from his master and went to Rome, 
carrying some valuables with him. He attended Paul's preaching 
in that city, repented of his sins, and acknowledged his faults to 
the Apostle, who instructed him in the doctrines of the Gospel, and, 
after he had given evidence of his faith in the Lord Jesus, baptized 




THE CONQUERORS. 



* Acts xxviii. 24. 



f Philip, iv. 22. 



PAUL. 511 

him. Paul would have willingly kept him near him, but he thought 
it would be an act of injustice to Philemon to do so, accordingly he 
sent Onesimus back to Colosse with a most earnest and affectionate 
letter to his master, begging him to receive his slave again into his 
family, and offering to make full compensation for any loss Philemon 
had sustained through Onesimus. We are not told what was the 
result of this epistle, but we may reasonably suppose that Paul was 
right in his conjecture, when he said, " Knowing that thou wilt also do 
more than I say." * There was a bishop of Ephesus, named Onesi- 
mus, and it has been supposed by some that he was the pardoned 
slave of Philemon. The epistle to Philemon, written by " Paul the 
aged," f is considered a masterpiece of its kind. We find, from the 
first and twenty-fourth verses, that Timothy, Mark, and Luke were 
with him when he wrote it. 

During Paul's first imprisonment, the Philippians, knowing that he 
would be in want of common necessaries, raised a sum of money for 
him, and sent it by Epaphroditus, their bishop, who became danger- 
ously ill in Rome. Upon his recovery, he returned to Philippi, carry- 
ing with him the epistle of Paul to the church of that city. Did ever 
any father write in stronger terms of endearment to his children than 
the Apostle did to the Philippians ? " Therefore, my brethren, dearly 
beloved and longed for, my joy and crown, so stand fast in the Lord, 
my dearly beloved." \ Such a passage as this shows how deep and 
earnest his affection was for them. In Rome, he also wrote his 
epistles to the Ephesians and the Colossians, and it is supposed 
that about this time he wrote (possibly from Rome) the epistle to the 
Hebrews. 

His first trial before Nero took place, it is believed, in the early part 
of the year 63. Calm and dignified, the noble Paul stood in the pres- 
ence of the cruel and profligate young emperor. There is no record 
left of the particulars of the trial ; but, contrary to the expectation of 
many, he was acquitted. It is conjectured that the Jews dared not to 
appear against him. If this were true, they showed their wisdom by 

#Philem, ver. 21. fPhilem. ver. 9. J Philip, iv. 1. 

2* 



5 i2 THE APOSTLES OF JESUS, 

keeping out of the way of a monster who seemed ready to devour all 
who crossed his path. 

There is some doubt as to the course the indefatigable Apostle took 
after he quitted Rome, but the prevailing opinion is, that he went at 
once to Jerusalem, accompanied, when he set off on his long journey, 
by Timothy and Titus. The latter, however, he left in Crete, of which 
island Titus was bishop. Having visited the churches in Judea, the 
venerable Apostle and his beloved Timothy went through Syria, 
Cilicia, and Asia Minor. They continued some time at Colosse ; and 
here Paul, probably, again met Philemon and Onesimus. Paul left 
Timothy at Ephesus, and proceeded to Macedonia, visiting the 
churches. From Macedonia he wrote his . epistle to Titus, and 
also his first epistle to Timothy, giving his friends full instruc- 
tions for their conduct as bishops of the Church of God. After 
visiting Greece, Crete, and other places, he directed his course west- 
ward. It is supposed that after remaining some time in Spain, he 
preached the Gospel in Britain. Clement, bishop of Rome, in his 
epistle to the Corinthians, a part of which has been handed down to 
us, says that Paul traveled to the extreme west, and carried salvation 
to the islands that lie in the ocean, by which he means the British Isles. 
When the Apostle was first a prisoner in Rome, Britain was suffering 
much from the ambition of the Romans. Caractacus had been, a few 
years before, defeated and carried a prisoner to Rome. While Paul 
was there, the Britons revolted under Boadicea, London was burnt, 
and several thousands of Romans perished. Ten thousand warriors 
were at once despatched from Rome against Boadicea, who was de- 
feated, and eighty thousand Britons were massacred. Paul, who had 
friends in the imperial city of all grades, from the prison to the palace, 
would doubtless hear the particulars of these sad events. How would 
his lofty spirit sympathize with the noble Caractacus, and how would 
he long to comfort the afflicted Boadicea by leading her to the fountain 
of healing waters. Perhaps he may have become personally acquainted 
with some of the illustrious Britons who were in Rome at the time he 
was. But this is mere conjecture. 

It was in the eleventh or twelfth year of Nero's reign that Paul was 



PAUL. 



5*3 



again a prisoner in Rome ; but not as before permitted to live in his 
own hired house, but cast into the common prison. He knew that 
he would not again escape out of the lions mouth. In his second 
epistle to Timothy, which was written at this time, he says, " I am now 
ready to be offered, and the time of my departure is at hand." * He 
then entreats his beloved son to hasten to him. Whether Timothy 
ever again saw his revered friend and preceptor or not, I cannot say. 

The enemies of Paul were resolved to put him to death. He went 
through a form of trial, for he tells Timothy that, at his first answer, 
all men forsook him. The cruel Nero had struck terror into the hearts 
of even the brave Christians, for every 
species of torture that the wretched tyrant 
could conceive they were made to endure. 
In the year a. d. 64, a great fire broke out 
in Rome, which raged for six days, and 
there were strong suspicions that the 
emperor himself was the cause of it, many 
of the buildings not being according to 
his fastidious taste. His subjects were 
justly indignant with him, so, to screen 
himself, he laid the blame of the calamity 
upon the Christians. The consequence 
was that the devoted followers of Jesus 
were most mercilessly persecuted. Some 
were burnt ; others stabbed with forks ; 

some sewn up in skins of beasts, and then devoured by dogs ; many were 
flayed alive ; in short, every species of cruelty was practiced upon them. 
Persecution still raged in the city, when Paul arrived; and he was 
forthwith thrown into prison. That he was a Christian was a sufficient 
crime ; but it has been said that Nero was chiefly enraged at him be- 
cause he had converted to the faith a favorite lady of his abandoned 
court, who henceforth refused to have any intercourse with him. How 
long Paul remained in prison is not precisely known ; but, we may be 




ROMAN SOLDIERS. 



* 2 Tim. iv. 6. 



414 THE APOSTLES OF JESUS. 

assured, that when his hour of release came he was ready, and in trutl 
he could say, " I have fought a good fight, I have finished my course, 
I have kept the faith : henceforth there is laid up for me a crown of 
righteousness, which the Lord, the righteous judge, shall give me at 
that day." * 

In the church of St. Mary v beyond the bridge, in Rome, a pillar stood 
so late as the sixteenth century, to which, it was said, the great Apostle 
was bound when he was scourged, though, as a Roman citizen, he 
ought to have been spared that degradation. He was sentenced to be 
beheaded. The scene of his martyrdom was Aquae Salviae, three miles 
from Rome. As he was being led forth from the city, it is said that 
three of the soldiers who guarded him became converts to the faith, 
and were, a few days afterward, by Nero's command, put to death 
Arrived at the fatal spot, Paul solemnly prepared himself, and then 
cheerfully submitted to the stroke of the executioner, and so entered 
into his rest 

" 'Tis past, 'tis o'er ! — now rest how sweet, 
His trials all are fled ! 
Before the Saviour's mercy-seat ; 

(His livelong work of faith complete), i 

The conqueror bends his head." 

By the death of Paul the Christian Church lost its brightest 
luminary. One whose faith, devotion, learning, humility, temperance, 
disinterestedness, kindness, charity, zeal, patience, and fidelity were 
unequaled. No danger, no weariness, nor pain ever caused him to rest 
from his labors. Above every difficulty he rose triumphant, though 
the trials he passed through were far greater than those which ordi- 
narily fall to the lot of man. He himself gives a catalogue of the suf- 
ferings he had endured up to the time he wrote his second epistle to 
the Corinthians, which epistle was sent two or three years before he 
was shipwrecked on the coast of Malta. He says, " Of the Jews five 
times received I forty stripes save one. Thrice was I beaten with rods, 
once was I stoned, thrice I suffered shipwreck, a night and a day I 
- « 

* 2 Tim. iv. 7, 8. 



PAUL. 



515 



have been in the deep ; in journeyings often, in perils of waters, in 
perils of robbers, in perils by mine own countrymen, in perils by the 
heathen, in perils in the city, in perils in the wilderness, in perils in the 
sea, in perils among false brethren, in weariness and painfulness, in 
watchings often, in hunger and thirst, in fastings often, in cold and 
nakedness." * But these things were of little consequence to one who 
could with truth say that he took pleasure in infirmities, in persecu- 
tions, and in distresses for Christ's sake, and that he counted not his 
life dear to himself, so that he might finish his course with joy. 

The execution of Paul took place, it is believed, on the 29th of 
June, a.d. 66, in the sixty-eighth 
year of his age. He was buried 
in the Via Ostiensis, about two 
miles from Rome. Over his 
grave, Constantine the Great 
built a stately church, upon a 
plot of ground which Lucina, a 
noble Christian matron of Rome, 
had, long before, settled upon 
the church. He adorned it with 
a hundred marble columns, and 
beautified it with the most ex- 
quisite workmanship. This edi- 
fice was afterward taken down 
by the Emperor Theodosius, and 

a larger and even handsomer church was built in the room of it 
This was further beautified by the Empress Placidia. 

Space will not permit me to dwell at length upon the writings of 
Paul ; I must therefore confine myself to a few remarks. There are 
fourteen epistles of his in the New Testament. The first, according 
as they are placed, is that addressed to the Romans, though it was by 
no means the first the Apostle wrote. When the Church in Rome was 
founded is not precisely known, but certain it is that, when Paul sent 




ROMAN LICTORS. 



* 2 Cor. xi. 24-27. 



516 THE APOSTLES OF JESUS, 

his epistle to the Christians of that city, their faith was spoken of 
" throughout the whole world." * The Apostle wrote from Corinth, 
and the date of the epistle was about the year a.d. 58. It was in- 
trusted to the care of Phoebe, a deaconess, who lived at Cenchrea, a 
port near Corinth. She carried it to Rome. From St. Paul's words 
in the beginning of the sixteenth chapter, we gather that Phoebe was a 
rich lady of influence, who devoted her time and wealth to the service 
of Jesus. The design of the Epistle to the Romans was chiefly to 
settle certain differences which existed between the Hebrew Christians 
and the Roman or Gentile Christians, and to prove the important 
doctrine of justification by faith. 

The First Epistle to the Corinthians was written at Ephesus j* about 
the year a.d. 57, during the feast of the Passover, as may be inferred 
from the remarks of the writer in the fifth and sixteenth chapters. 
When Paul left Corinth he committed the care of that Church to 
Apollos, who, you will remember, was instructed at Ephesus by Aquila 
and Priscilla. After the departure of the Apostle the members of the 
Church in Corinth became divided, some saying they were of Paul, 
and others of Apollos. False teachers also crept into the Church, and 
many of the Corinthian converts became affected by very loose notions 
of morality. Paul was informed of these things, and wrote to them an 
earnest and affectionate letter, full of love, reproof, and instruction, 
promising to visit them when he passed through Macedonia. But he 
delayed doing so longer than he had intended, partly from a wish to 
hear how they had received his epistle before seeing them. After 
leaving Ephesus he went to Troas, hoping there to meet Titus and 
learn from him tidings of the Corinthian Christians. He was, how- 
ever, disappointed ; he says, " I had no rest in my spirit, because I 
found not Titus my brother : but taking my leave of them, I went from 
thence into Macedonia." \ There Titus met his spiritual father, whom 
he cheered by his account of the manner in which he had been received 

* Rom. i. 8. 
f The subscription which is found at the end of each of the epistles is not in every case to be 
relied upon. They did not form part of the original epistles, but were added, it is supposed, about 
the fifth century. | 2 Cor. ii. 13. 



PAUL. 517 

by the brethren at Corinth. From Macedonia Paul wrote his Second 
Epistle to the Corinthians ; in it he justifies himself for having written 
to them before as he had done, and expresses the joy he felt that Titus 
was able to give such a promising account of many of them. He 
wrote upon other subjects, which want of space prevents my noticing. 

The Epistle to the Galatians was written about the year a.d. 52. 
The design of it is much the same as that of the Epistle to the 
Romans, namely, to teach that justification is by faith alone, and to 
convey various instructions for Christian behavior. 

The Epistle to the Ephesians was written during the Apostle's 
first imprisonment in Rome, and has always been greatly admired 
both for the importance of its matter, and for the elegance of its 
composition. 

Of all the Churches, none seem to have cherished a more tender 
concern for the noble and self-denying Paul than that of Philippi. He 
wrote his Epistle to the Philippians from Rome. The design of it was 
to confirm their faith, to encourage them to remain steadfast, and to 
caution them against the intrusion of false teachers. 

The Epistle to the Colossians was written from Rome, and is very 
similar to that sent to the Ephesians. 

The First Epistle to the Thessalonians is supposed to have been the 
first Paul penned. The Apostle had been much cheered by the account 
Silvanus (Silas) and Timothy had brought him to Corinth of the Thes- 
salonians, and he wrote to them guarding them against being turned 
aside by the persecution of unbelieving Jews, and exhorted them to 
purity, justice, love, and quietness. 

The Second Epistle to the Thessalonians was written very shortly 
after the first. 

Next follow the Epistles to Timothy, to Titus, and to Philemon. 

Last in the list is the Epistle to the Hebrews, which is supposed to 
have been addressed to the Jewish Christians in Palestine. The chief 
object of this epistle was to show the deity of Jesus Christ, and that 
his religion is much more excellent and perfect than that of Moses. 

Of the epistles of Paul it has been remarked, that " the more 
they are studied, and the better they are understood, the more they 



518 THE APOSTLES OF JESUS. 

will be admired to the latest posterity, for the most sublime and beau- 
tiful, the most pathetic and impressive, the most learned and profound 
specimens of Christian piety, oratory, and philosophy." * 

* Home's Introduction. 



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